The task set by Maciejna to discover transcendence in existence was solved by him all his life. It opened up before him, then closed -- this was both his joy and his suffering, which gave rise to more and more questions. And he philosophized further, for philosophy, as he himself noted, is the state of the inquiring person, while the inquirer always suffers, because he does not know. Only the Creator possesses true knowledge, not the creature, and therefore it alone is amenable to interpretation. In his, perhaps the most important work, "The Origin and Meaning of Philosophy", A. Maceina names three sources of the origin of philosophy: surprise, doubt and suffering. He believed that modern philosophy is directly based on suffering and that this is historically justified. In his opinion, a new kind of philosophy, a philosophy born of suffering, was destined to be started by Russian thinkers, "whose philosophical thought no longer arose from surprise or doubt, but from suffering as a state of man." Developing this thesis, Maceina draws attention to the fact that Western thinkers did not think from suffering, they did not have a question about the meaning of suffering in human existence, at best they were looking for a way to overcome suffering. "The Russian thinker... He does not comprehend suffering as a theoretical problem -- this has been done by Western philosophy at all times, but thinking itself leads out of suffering..." He goes on to conclude: "If philosophy is wisdom born of suffering, then the philosopher as the bearer of wisdom is not one who has learned much, but one who has suffered much. Freely accepted and borne suffering allows a person not only to penetrate deeper into existence, but also to share his insights with others: only the sufferer is the teacher of others. Only the sufferer, in Ilyin's opinion[15], can and should "tell us something important." And this is because suffering fulfills our freedom in its entirety... Suffering realizes our freedom, and freedom realizes our humanity, from which are born values that have never existed before, and therefore true values." A. Maceina is undoubtedly a philosopher who thought out of suffering. In one of his letters to the author of this introductory article, he wrote: "I am already an old man, who has seen a lot, experienced a lot and suffered a lot. Maybe that's why I became a philosopher because philosophy, as it was beautifully defined by one Russian philosopher (I. A. Ilyin - T.M.), is wisdom born of suffering..."

Did Antanas Maceina create his own original philosophical system? I think so, if we proceed from his own position about man as a unique and one-time being. Does this mean that each person is able to create his own philosophical system? Far from it, for every system presupposes the main foundation on which it is created and the foundations that form it. Building a system is a complex and difficult process that everyone cannot do. The main basis on which Macejna created his system is God as the only Founder of man's being and his (man's) Creator, God as Being itself.

We can talk as much as we want and even convincingly about the influence of various philosophical schools, trends and even individual philosophers on A. Maceina, and this will be fair. It is possible and, probably, necessary to talk about the influence of scholastic philosophy on him, especially during the years of apprenticeship, about the influence on him of his university teacher and scientific supervisor St. Šalkauskis, Vl. Solovyov, N. Berdyaev, later M. Heidegger, J. Ortega y Gasset, and others. So what? Various influences on a person are quite natural and inevitable from the day of a person's birth, and, possibly, even earlier. These influences always have a certain influence on a person and to some extent form him. But still, a person always follows his own path -- life, philosophic -- he sees everything that exists in his own way. And, Maceina has "his own point of view" and this "his own point of view" makes him unique both in his philosophical work and in his life, even if this work may seem similar to the work of others, and his life will remind the lives of many...

The more a person asks and listens, the more philosopher he is. Philosophy, as A. Maceina said, is always associated with both personal efforts and personal risk. After all, these are not church doctrines that we accept (or do not accept) without asking and therefore without risking anything. "For me, faith is a terrible risk," wrote A. Maceina. Perhaps that is why he gave his first trilogy the general name "Сor inquietum", which means "troubled heart". After all, it can be assumed that the philosophical comprehension of Faith and Being is the manifestation of a troubled heart.

Tatyana Korneeva - Matseinienė

LITERATURE

1. R. Plechkaitis. Philosophy of the Feudal Era in Lithuania. (in Lit. Language), Mintis (Thought) Publishing House, Vilnius, 1975

2. "Sources of the History of Philosophical Thought in Lithuania". vol.11 (in Lithuanian), Publishing House of the Lithuanian Academy of Sciences and the Institute of Philosophy, Sociology and Law, Vilnius, 1991.

3. A. Maceina. By philosophy. zh."Aidai" ("Echoes" or "Echo"), 1978.NoNo 8-10: 1979.NoNo 1,2.

4. A. Maceina. The origin and meaning of philosophy. (in Lithuanian), Rome, 1978.

5. I. Girnius. Antanas Maceina is 70. "Aidai", No2, 1978

6. I. Navickas. Method and concept of Maciejna's philosophy. "Aidai", No2, 1978

7. K. Girnius. Interpretation of philosophy: "The Meaning and Origin of Philosophy" by A. Maceina. "Aidai", No2, 1978

8. A. Sverdiolas. The Philosophical Path of Antanas Macieina. Introductory article to the 1st volume of A. Macieina's works, Mintis Publishing House, Vilnius, 1991