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Purpose. The authors aim to reveal the influence of philosophical and esoteric principles on the formation and further development of Roberto Assagioli's concept of psychosynthesis. The theoretical basis of the study is determined by the latest methodological approaches in the study of the relationship between philosophical, psychological, and esoteric approaches in the study of the unconscious and the formation of a harmonious personality. Originality. For the first time, a systematic analysis of the anthropological foundations of Roberto Assagioli's work has been carried out in Ukrainian philosophical literature, the specificity of the connection between esoteric teachings and psychosynthesis has been revealed on the basis of a thorough study of primary sources and biographical evidence of the life and work of the famous Italian thinker. Conclusions. Psychosynthesis, which is one of the leading directions of modern psychology, has a rather multicultural philosophical and methodological basis. Its founder Roberto Assagioli, while developing his concept, was influenced by theosophical-esoteric, pragmatic kabbalistic, and Eastern religious concepts and practices. Unlike psychoanalysis, which saw the unconscious as physiological-naturalistic determinants of the human psyche and behavior, psychosynthesis considers the unconscious as a hidden potential for self-development of the individual. Roberto Assagioli went through a long and difficult way to finally form his own concept, which became the basis of the psycho-techniques of disidentification and work with subpersonalities, which help to discover the true transpersonal self, which is the source of human self-improvement. Modern discussions about the relationship between psychosynthesis and various forms of parapsychology once again testify to the synthetic nature of Assagioli's teaching, which combines various psychotherapeutic practices. This is what gives psychosynthesis a new push for development in the conditions of wars, disasters, loneliness, and related psychological disorders.

Purpose. The article is an explication of the features of the anthropological teaching of Peter Hacker in the context of analytical philosophy with consideration to the context of European philosophy within the framework of the Oxford School of ordinary language philosophy. The theoretical basis of the research is determined by the latest research in the English-language analytical philosophical tradition, rethinking the place of anthropological problems in the system of philosophical knowledge. Originality. Referring to primary sources, we reconstructed the philosophical and anthropological teaching of Peter Hacker in the unity of its basic principles and theoretical and practical results. We determined philosophical origins of the key ideas of his philosophical anthropology and substantiated their originality, systematicity and logical argumentation. His philosophical position is defined as anthropological holism, synthesizing the reinterpreted ideas of Aristotle and Wittgenstein. Conclusions. Peter Hacker is the creator of the original version of Analytic Philosophical Anthropology. His anthropology is based on criticism of Cartesian dualism and physicalism, which underlie modern neurosciences and which he tries to overcome on the basis of Wittgenstein's philosophical "logotherapy". The conceptual framework of his holistic anthropology is a rethought conceptual scheme of the Ordinary language philosophy. Hacker considers consciousness not as a separate mental reality, but one of the powers of human nature – an intellectual ability, which, along with emotional (passionate) and moral, belongs to a person as an integral socio-biological being. Asserting the free will of man, the Oxford thinker criticizes various forms of determinism, especially its most common form in modern science – neurobiological determinism, which is built on false philosophical foundations. This criticism allows the modern British philosopher to build an original, systematic and logically consistent anthropological concept that asserts the immutability of the highest human values – goodness, love and happiness.

Purpose. The paper considered the explication of the concept of "Sinn des Lebens" within the framework of Western philosophy and psychology of the ХІХ-ХХІ centuries. On the basis of this, the role of this concept in contemporary theoretical discussions and psychological and psychotherapeutic practices is understood. Theoretical basis. The authors believe that understanding the concept of "Sinn des Lebens" is possible only based on the synthesis of modern analytical philosophy methods with the methodological guidelines of modern psychology, in particular logotherapy. Originality. The authors have proved that the problem of "meaning of life" is not an "eternal problem" of philosophy, but arises only in the early nineteenth century as a reflection on European secularization and widespread individualistic values and becomes extremely relevant gaining different interpretations at the beginning of the twentieth century based on the crisis of the sensory values of modern man. Conclusions. The concept of "Sinn des Lebens" originated in the philosophy of the German Romantics and gained philosophical significance only in the works by Schopenhauer, Kierkegaard and Nietzsche. Russian philosophy and literature (especially L. Tolstoy) give priority to the meaning of life in ethical and anthropological studies, focusing on its religious intentions. Analytical philosophy and existentialism appear to be diametrically opposed to the life-purpose anthropological problems, but they attempt to solve this problem by understanding the absurdity of human existence and language from different angles of view. The most reasonable concept of meaning in psychology can be considered Frankl's logotherapy, which, despite certain drawbacks, remains the most significant in modern Western psychology. Modern philosophical studies on the problems of the meaning of life, despite their prudent analyticity and systematic nature, have not found credible criteria and means of human life self-reflection yet and have further incentives to develop their methodological and philosophical considerations. However, the diversity of interpretations of the concept of "meaning of life" that exists in modern scientific literature needs further reflection.

Purpose. The research is aimed at understanding the philosophical and journalistic heritage of M. Scheler during 1914-1919. "The philosophy of war" is regarded as the middle link between the phenomenological and anthropological stages of its philosophical evolution. The theoretical and methodological basis of the study is the philosophical legacy of Max Scheler, as well as the work of domestic and Western researchers devoted to this issue. Problems of Weltkriegsphilosophie become comprehensible based on the historical, logical and comparative principles of historical and philosophical analysis, which allowed to theoretically reconstruct the cultural and historical context, philosophical sources and ideological intentions of the German philosopher. Originality. For the first time in domestic historical and philosophical thought, it proved that the works by Max Scheler of the First World War played an outstanding role in the formation of philosophical anthropology as a separate philosophical trend. Conclusions. The basis of the Weltkriegsphilosophie by Max Scheler is the philosophical comprehension of the war in which the thinker tries to see the high sacral meaning, where the sacrifices that the nation brings to the altar of victory are not in vain: the nation is rallying this sacrifice, its readiness for it. According to Scheler, war is the most effective means of forming the so-called "love communities", to which he refers combat brotherhood, family and nation as a "collective personality", which recognizes itself through war. The philosopher is disappointed to some part with militaristic enthusiasm in his later military journalistic works and calls for a spiritual and moral renewal of Europe, fed from Christian roots. At the heart of this renewal should be the principle of personal solidarity, based on the Christian idea of love. However, Catholic universalism is an insufficient means for the formation of a "love community" and a new man who is co-creator of God that constitutes the main core of the philosophical anthropology of Max Scheler, which emerges in the 20s of the twentieth century. Based on this, the article affirms the existence in Sheler's works of an intermediate stage between his phenomenology and philosophical anthropology – Weltkriegsphilosophie (philosophy of the World War).

Purpose. The research is aimed at understanding the philosophical and journalistic heritage of M. Scheler during 1914-1919. "The philosophy of war" is regarded as the middle link between the phenomenological and anthropological stages of its philosophical evolution. The theoretical and methodological basis of the study is the philosophical legacy of Max Scheler, as well as the work of domestic and Western researchers devoted to this issue. Problems of Weltkriegsphilosophie become comprehensible based on the historical, logical and comparative principles of historical and philosophical analysis, which allowed to theoretically reconstruct the cultural and historical context, philosophical sources and ideological intentions of the German philosopher. Originality. For the first time in domestic historical and philosophical thought, it proved that the works by Max Scheler of the First World War played an outstanding role in the formation of philosophical anthropology as a separate philosophical trend. Conclusions. The basis of the Weltkriegsphilosophie by Max Scheler is the philosophical comprehension of the war in which the thinker tries to see the high sacral meaning, where the sacrifices that the nation brings to the altar of victory are not in vain: the nation is rallying this sacrifice, its readiness for it. According to Scheler, war is the most effective means of forming the so-called "love communities", to which he refers combat brotherhood, family and nation as a "collective personality", which recognizes itself through war. The philosopher is disappointed to some part with militaristic enthusiasm in his later military journalistic works and calls for a spiritual and moral renewal of Europe, fed from Christian roots. At the heart of this renewal should be the principle of personal solidarity, based on the Christian idea of love. However, Catholic universalism is an insufficient means for the formation of a "love community" and a new man who is co-creator of God that constitutes the main core of the philosophical anthropology of Max Scheler, which emerges in the 20s of the twentieth century. Based on this, the article affirms the existence in Sheler's works of an intermediate stage between his phenomenology and philosophical anthropology – Weltkriegsphilosophie (philosophy of the World War). ; Мета. Дослідження спрямоване на осмислення філософcько-публіцистичної спадщини М. Шелера 1914-1919 років. «Філософія війни» розглядається як середня ланка між феноменологічним та антропологічним етапами його філософської еволюції. Теоретико-методологічною основою дослідження є філософський спадок Макса Шелера, а також роботи вітчизняних та західних дослідників, присвячені цьому питанню. Проблеми Weltkriegsphilosophie осмислені на підставі історичного, логічного та компаративного принципів історико-філософського аналізу, що дозволило теоретично реконструювати культурно-історичний контекст, філософські джерела та світоглядні інтенції німецького філософа. Наукова новизна. Вперше у вітчизняній історико-філософській думці доведено, що праці Макса Шелера часів Першої світової війни відіграли визначну роль у формуванні філософської антропології як окремого філософського напряму. Висновки. В основі Weltkriegsphilosophie Макса Шелера лежить філософське осмислення війни, в якій мислитель намагається побачити високий сакральний сенс, який полягає в тому, що жертви, які приносить нація на олтар перемоги не є марними: нація гуртується цієї жертовністю, готовністю до неї. За Шелером війна є найбільш ефективним засобом формування так званих «спільнот любові», до яких він відносить бойове побратимство, родину та націю як «колективну особистість», яка усвідомлює себе за допомогою війни. У своїх більш пізніх воєнних публіцистичних творах філософ певним чином розчаровується у мілітаристському захопленні та закликає до духовно-етичного оновлення Європи, що живиться з християнських коренів. В основі цього оновлення повинен лежати принцип персонального солідаризму, заснований на християнській ідеї любові. Втім, католицький універсалізм не є достатнім засобом для формування «спільноти любові» та справжньої людини спів-творця Бога, що становить головний стрижень філософської антропології Макса Шелера, що виникає у 20-ті роки ХХ сторіччя. На підставі цього у статті стверджується наявність у творчості Шелера проміжного етапу між його феноменологією та філософською антропологією – Weltkriegsphilosophie (філософії Світової війни). ; Цель. Исследование направлено на осмысление философcько-публицистического наследия М. Шелер 1914-1919 годов. "Философия войны" рассматривается как среднее звено между феноменологическим и антропологическим этапами его философской эволюции. Теоретико-методологической основой исследования является философское наследие Макса Шелера, а также работы отечественных и западных исследователей, посвященные этому вопросу. Проблемы Weltkriegsphilosophie осмысленные на основании исторического, логического и сравнительного принципов историко-философского анализа, что позволило теоретически реконструировать культурно-исторический контекст, философские источники и мировоззренческие интенции немецкого философа. Научная новизна. Впервые в отечественной историко-философской мысли доказано, что труды Макса Шелера времен Первой мировой войны сыграли выдающуюся роль в формировании философской антропологии как отдельного философского направления. Выводы. В основе Weltkriegsphilosophie Макса Шелера лежит философское осмысление войны, в которой мыслитель пытается увидеть высокий сакральный смысл, который заключается в том, что жертвы, которые приносит нация на алтарь победы не напрасны: нация сплачивается этой жертвенностью, готовностью к ней. По Шелером война является наиболее эффективным средством формирования так называемых "сообществ любви", к которым он относит боевое братство, семью и нацию как "коллективную личность", которая осознает себя с помощью войны. В своих более поздних военных публицистических произведениях философ определенным образом разочаровывается в милитаристском восторге и призывает к духовно-нравственному обновлению Европы, питающийся из христианских корней. В основе этого обновления должен лежать принцип персонального солидаризма, основанный на христианской идее любви. Впрочем, католический универсализм является недостаточным средством для формирования "сообщества любви" и нового человека со-творца Бога, составляет главный стержень философской антропологии Макса Шелера, которая возникает в 20-е годы ХХ столетия. На основании этого в статье утверждается о наличии в творчестве Шелера промежуточного этапа между его феноменологии и философской антропологией – Weltkriegsphilosophie (философии Мировой войны).