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The article introduces the Russian-speaking reader to the stormy and original discussion that unfolded in the English-language philosophical literature at the end of the 20th – beginning of the 21st century on the question of the meaning of life. These studies unfold within the framework of the trilemma "nihilism-natu­ralism-supernaturalism"; the most vivid disputes occur both between naturalistic and supernaturalistic positions, and between different views within naturalism. Born within the analytical tradition, these discussions take detailed and ex­tremely refined forms, actively use thought experiments, sometimes reaching the discussion of very unusual and at first glance paradoxical topics: the meaning of life outside of man, the meaning of life in the absence of free will, etc. The authors not only give comprehensive analyse of such studies, but offer a de­tailed classification of approaches to the meaning of life. Naturalistic approaches are divided in relation to the source – into immanent or transcendent; in relation to the subject: objective or subjective (is there a meaning in life independent of a particular subject?); by predestination: freely created by the subject and im­posed from the outside. Based on the proposed systematics of approaches to un­derstanding the problem of the meaning of life in modern materialism, the anti­nomy arising here is demonstrated. The meaning of life should be immanent and freely accepted by the subject. The correction of concepts proposed in the article (carried out in the spirit of the analysed analytical tradition) – shifting the em­phasis from the meaning of life to the purpose of life – will avoid such an anti­nomy and will be able to accurately demarcate the religious and non-religious approach to the meaning of life. Attempts of naturalism to continue the search for the meaning of life inevitably lead either to absurdity or to a religious (quasi-religious) approach.

The intensification of interest in Deleuze over the last decade has coincided with the end of the linguistic paradigm in both continental and analytic philosophy. Indeed, the division between the two traditions appears to be closing and the philosophy of Gilles Deleuze seems to be crucial to this convergence, as he is both indebted to the phenomenological tradition at the same time as he operates with concepts drawn from the sciences. Claire Colebrook explores these ideas and offers a new and alternative assessment of Deleuze's contribution to philosophy. She argues that while Deleuze does dra

Abstract
F.W.J. Schelling argues in his middle period work Philosophical Inquiries into the Nature of Human Freedom that will should be understood as the most fundamental constitutive element of reality. Though it is often downplayed in recent scholarship, Schelling derived his most central ideas for this work more or less directly from the theosophy of Jacob Boehme. I will argue that far from peripheral and antiquated curiosity, Schelling´s esoteric influences constitute the very foundation of his middle period thought. Schelling´s affinity to esotericism enabled him to develop a form of pantheism, which is not tied to the familiar problematic aspects of traditional Christian and post-Christian narratives. In mainstream Christianity, the meaning of life is dependent on the almighty God´s will, for which nature is inherently meaningless material. For Schelling, by contrast, nature itself is constitutively willing and meaningful. Consequently, owing to his esoteric influences, Schelling provides an account of the meaning of life which diverges from the dominant idea of Western philosophical and theological tradition that the meaning of life consists in a "true world" or "destination" beyond immanent reality.

This book is the first extended treatment of Kant's understanding of the meaning of life. It focuses on his largely neglected early lectures on anthropology from the 1760s and 1770s in the crucial years leading up to his Critique of Pure Reason. These lectures feature Kant at his least metaphysical, abstract, and legalistic. Instead, in these lectures, Kant adopts a naturalistic perspective, examining the purpose of the human being as an embodied, needy creature. This book argues that for the early Kant, human nature has two conflicting ends-that of wholeness and perfection-a conflict that justifies humanity in giving itself its own moral purpose to bring harmony to our nature and meaning to our lives. It then argues that Kant's early view of the meaning of life has important implications for understanding his political theory. Kantian liberalism has in recent years been virtually synonymous with John Rawls' liberalism, which has been criticized for abstracting from concerns about meaning in life and from debate and contestation in democratic politics. This book argues that Kant's liberalism involves a more dynamic and contestatory politics than Rawls' liberalism, because of the tensions in our nature as revealed by Kant's anthropology. In addition, Kant's anthropology points to a perfectionist dimension in Kantian liberalism, that politics on Kant's view is not only a framework for pursuing our own view of the good, but also a partnership that fosters a meaningful life.

Have evolution, science and the trappings of the modern world killed off God irrevocably? And what do we lose if we choose not to believe in him? This book is an attempt to look at these questions and to suggest a third way between the easy consolations of religion and the persuasive force of science that the modern reader can engage with

We have all wondered about the meaning of life. But is there an answer? And do we even really know what we're asking? Eagleton suggests that the problem of the meaning of life arose with modernity. He looks at the cultural and philosophical reasons for this.