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Wadysaw Tatarkiewicz (Polish: [vwadswaf tatarkevit]; 3 April 1886, Warsaw 4 April 1980, Warsaw) was a Polish philosopher, historian

n of philosophy, historian of art, esthetician, and ethicist.[1]

Contents

1 Life 2 Work 3 See also 4 Notes 5 References 6 External links

Life
As he describes in his 1979 Memoirs, it was a chance encounter with a male relative, whose height made him stand out above the crowd at a Krakw railroad station, upon the outbreak of World War I that led Tatarkiewicz to spend the war years in Warsaw.[2] There he began his career as a lecturer in philosophy, teaching at a girls' school on Mokotowska Street, across the street from where Jzef Pisudski was to reside during his first days after World War I. Tatarkiewicz began his higher education at Warsaw University. When it was closed by the Russian Imperial authorities in 1905, he was forced to continue his education abroad in Marburg, where he studied from 1907 to 1910.[3] During World War I, when the Polish University of Warsaw was opened under the sponsorship of the occupying Germans who wanted to win Polish support for their war effort Tatarkiewicz directed its philosophy department in 191519. In 191921 he was professor at Stefan Batory University in Wilno, in 192123 at the University of Pozna, and in 192361 again at the University of Warsaw. In 1930 he became a member of the Polish Academy of Sciences.[4] During World War II, risking his life, he conducted underground lectures in Germanoccupied Warsaw[5] (one of the auditors was Czesaw Miosz).[6] After the suppression of the Warsaw Uprising (AugustOctober 1944) he again consciously risked his life when retrieving a manuscript from the gutter, where a German soldier had hurled it (this and other materials were later published as a book, in English translation titled Analysis of Happiness).[7] Wadysaw Tatarkiewicz died the day after his 94th birthday. In his Memoirs, published shortly before, he recalled having been ousted from his University chair by a (politically connected) former student. Characteristically, he saw even that indignity as a blessing in disguise, as it gave him freedom from academic duties and the leisure to pursue research and writing.[8]

And in sum it is a good existence: that of a retired old professor. He still has something to do, but is under no compulsion. He only voluntarily imposes compulsions on himself. He has time: at any time of day, he can go for a walk in the parkas long as his legs will still carry him. Equally, or even more, important is this: he no longer has ambition, he has ceased to be a rival to others. He is no inconvenience to others, they have no need to fear him, they have no reason to envy him: in this situationwithout opponents, rivals and enemieslife is considerably more tolerable.[9] Tatarkiewicz reflected philosophically that at all crucial junctures of his life he had failed to foresee events, many of them tragic, but that this had probably been for the better, since he could not have altered them anyway.[10]

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