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Apie nereliatyvizuojamus fundamentalius filosofinius klausimus

 









Kai vertini istoriškai, tu reliatyvizuoji. Tuo pačiu metu, kai įtrauki į kontekstą esminius filosofinius klausimus, atimi iš jų filosofinę vertę ir reliatyvizuoji jų reikšmę. Tas pats ir su tiesa: jos negalima reliatyvizuoti. Tiesa yra viena. Lygiai taip pat ir esminiai filosofiniai klausimai — jie nepriklauso nei nuo laiko, nei nuo vietos.[1] Tokiu principiniu klausimu prasideda ir Mundaka Upanišada.

कस्मिन्नु भगवो विज्ञाते सर्वमिदं विज्ञातं भवतीति
kasmin nu bhagavo vijñāte sarvam idaṃ vijñātaṃ bhavatīti
„O Garbingasis Viešpatie, ar pažinus tai (hic et nunc), tampa pažinta visa tai, kas yra (idam)?“

Kitaip tariant, jei žinau tai (hic et nunc), žinosiu ir visa kita. Jei atsiras tai (hic et nunc), atsiras ir visa kita.

Antano Maceinos mintyje ši esminė pažinimo klausimo struktūra buvo susieta su skausmu. Maceina atrado skausmą kaip pagrindinę žmogaus egzistencijos varomąją jėgą.

Maceina labai anksti susidūrė su pasaulyje šėlstančiu blogiu: „Man pačiam blogis įvairiu savo pavidalu (skurdas, nelaimė, pikta valia) buvo artimas nuo pat ankstyvos jaunystės (mirus motinai, augau Prienuose pas tetą), tad ir mano galvojimas labiausiai buvo apspręstas kančios.“[2]

Paėmėme Antano Maceinos pavyzdį, nes jis yra filosofas, kuriam skausmas, kaip stiprus Lietuvos minties ir visuomenės komponentas, buvo itin svarbus jo filosofinės minties raidai.

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[1] Geriausias pavyzdys šiuo atžvilgiu yra Machiavellio veikalas Valdovas, kuriame nagrinėjami esminiai klausimai, susiję su princo valdžios struktūra, ir kurie išlieka aktualūs tiek anuomet, tiek dabar.
[2] „Per filosofą prasiveržia dvasinis nerimas“, Švyturys, 1989, Nr. 20, p. 22.

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