На думку більшості філософів сенс життя визначає глибоку внутрішню моти- вацію, дає підстави, які формують щастя в «своїй найвищій формі». З точки зору екзистенціального психоаналізу питання про сенс життя також може бути пере- осмислене як: «в чому сенс конкретно мого життя?». Замість того щоб ув’язнути в питанні щодо космічного або релігійного контексту сенсу життя, у пошуках питання про всеохоплюючі цілі, цей підхід пропонує суто особистісний мотив по- шуку смислоорієнтуючої методології., It is shown that on way of forming the meaning of life the existential vacuum can get, mechanism of getting out of which must be sought in the service of an important cause, love for another human being, self-realization of man.Noted that it is necessary to demark it from the concept of «happiness» to analyze the meaning of life. In this context, it is necessary to indicate what goals we want to achieve when we talk about the realization of the «meaning of life», and also to determine condi- tions that are worthy of greater pride or admiration, as well as the values that determine them.Emphasized that the opposite concept of nihilism arises when we try to isolate the meaning of life and determine its characteristic features. Pessimism is often associated with extreme pessimism and radical skepticism. Nihilism aims at the destruction of moral, religious and metaphysical beliefs and can fuel an anthropological crisis. And falling into an existential vacuum – to find there fertile soil. Various types of nihilism are considered, such as: political nihilism, which is based on the belief that the destruction of all existing political, social and religious institutions is an indispensable condition for any further improvement of the political system; Ethical nihilism or moral nihilism, which rejects the possibility of absolute moral or ethical values (it is considered that it is not possible to distinguish between good and evil, because their demarcation is nothing more than a product of social and cultural context); Existential nihilism, which postulates the idea that life has no intrinsic meaning or value.Asserted that humanism confirms our ability to self-realization of the individual and responsibility for the sake of the common good for all people. The happiness of an indi- vidual is inseparably linked with the well-being of mankind as a whole, in part because we are «social animals» and develop in a «cultural context». Losing the meaning of life leads to a psychological crisis, internal conflict, loss of self-identity, which leads to a new crisis – the identity crisis. The crisis of identity is actualized against the background of the disorientation of its social role, continuity as a result of conflicting expectations and un- certainty about itself and its role in society. The identity crisis is generated by many factors, including economic instability, negative images in the media, as well as the lack of role models, clear ideological programs and blurred values.Reported that in the context of the developed multiculturalism in the globalization world, the question of the hierarchy of values and the system of personal identification becomes particularly difficult, since in recent years the identity crisis, instigated by social divisions, economic difficulties, cultural ill-treatment and political oppression, is becoming an actual problem requiring Attention. The various moods that arise in society, and emo- tional upheavals provoke an identity crisis in large-scale structures. By personal self- identification, it is suggested to understand the idea that people create meaning through social interaction with other people-that is, the position of symbolic interactionism, in which the individual’s identity acts as a social product formed as a result of social interac- tions within specific social contexts., По мнению большинства философов, смысл жизни определяет глубокую вну- треннюю мотивацию, дает основания, которые формируют счастье в «своей высшей форме». С точки зрения экзистенциального психоанализа вопрос о смысле жизни также может быть переосмыслен как: «в чем смысл конкретно моей жиз- ни?». Вместо того чтобы увязнуть в вопросе о космическом или религиозном кон- тексте смысла жизни, в поисках вопроса о всеохватывающей цели, этот подход предлагает сугубо личностный мотив поиска смыслоориентирующей методологии.