[1] Wincenty was the eldest son of Franciszek Dionizy Lutosławski, a landowner from Drozdowo and Maria Lutosławska, née Szczygielska.

A year later he graduated from secondary school in Mitawa and commenced his studies at the Riga Polytechnic, where he lasted only for three semesters.

The event influenced his beliefs on the pre-existence of soul and palingenesis, which he proclaimed as a part of his philosophical reflection and started his long journey to Christianity.

In 1887 Lutosławski moved to Dorpat where he wrote his Masters’ thesis in philosophy but was unsuccessful in finding a job posting there.

In 1888, thanks to the influence of the Polish linguist Jan Baudoin de Courtenay, he became a private associate professor in Kazań, where he taught psychology, metaphysics and history of philosophy.

Thanks to the stylometric method, which involved the identification of stylistic differences, he was able to establish a certain chronology of the works written by the most famous student of Socrates.

Being unsuccessful at Jagiellonian University, in 1898 Lutosławski settled in a Galician town of Mera in Spain, where he hosted (among others) Tadeusz Miciński and Stanisław Przybyszewski.

The same year he received his doctorate in philosophy from the University of Helsinki, based on his thesis Ueber die Grundvoraussertzungen und Consequenzen de Individualistichen Weltanschauung.

During his lectures that lasted for many hours, Lutosławski often proclaimed radical social slogans and attacked philosophical positivism as well as pessimism, nihilism, partitioning authorities and so‐called Stańczycy (Habsburg loyalists).

He was active in it until 1910 and participated in the organisational work – as the commissioner of the Central Committee he set up the branch of the League in Poznan.

They recruited their members mainly from young representatives of intelligentsia or labourers in Upper Silesia, where the association spread the word about Polish national identity and patriotic sentiments.

After the First World War outbreak, Lutosławski wanted to join Polish Legions, but Balicki successfully dissuaded him from the idea.

On his return from Paris, on 25 August 1919, Lutosławski managed to secure the post of associate professor at Stefan Batory University in Vilnius, where he went on to teach logic, psychology, ethics and metaphysics.

In time free from the didactic work, Lutisławski often held public lectures – both in Poland (for example – for the army, thanks to personal permission of Józef Piłsudski and Kazimierz Sosnkowski) and abroad.

After 1926 Lutosławski formed a negative opinion on Józef Piłsudski, and declared him a person with no mental or moral qualities for the important roles in the state.

During the Second World War Lutosławski barely left his apartment, thus avoiding the fate of many Krakow academics who got arrested and sent to Sachsenhausen camp.

Before his death, he made peace with Sofia Casanova and prepared a document in which he renounced all his beliefs that could contradict the teachings of the Catholic Church.

It can be described through nationalistic Messianism and eleuterism[check spelling] – metaphysical spiritualist pluralism stemming from the philosophy of Plato.

In his opinion eleuterism found its fullness in Christianity, that taught the value of every human soul, that was created by God.

Lutosławski claimed that a human is equipped with fully free will and that we consist of two monads: spiritual, primary one and lower one – a body.

Lutosławski was the avid defender and admirer of Polish romanticism, he thought of himself as the heir who got his inspiration from the ideas of Andrzej Towiański, Józef Hoene-Wroński or August Cieszkowski.

He perceived the nation as the highest form of human existence, as a spiritual community, that has its mission to fulfill in the world.

The role of the Poles was also the proclamation of universal values: tolerance, individual freedom, charity, Christianity, strong social bonds.

Władysław Tatarkiewicz proposed banning Lutosławski from representing Polish philosophy abroad; and in May 1923 Tadeusz Kotarbiński wanted to remove him from the committee of the First All-Polish Philosophical Congress in Lwów.

The last year Lutosławski and Sofia Casanova could be considered a couple was 1903; they most likely never received a formal divorce or annulment.

Lutosławski's account, published in St. Petersburg, Russia, in the Polish weekly Kraj, and the ensuing controversy involving the novelist Eliza Orzeszkowa, caused Conrad much distress.