Once the absurd mantra is no longer in circulation and frees space for new worries and affects, the subject of meaning enters a new age. Traditional religious society does not seek the "why" of life, but rather asks for the cause of suffering and evil, believing that it exists. The late-modern secularizing society finds a person without a mission and purpose, and takes on the task of finding new ones, splitting between meaningful life in God and meaningless life in man, both equally worthy. The postmodern society does not understand the universal celebration of the meaning of traditional society, nor the hysteria and melancholy of the modern-day society. To ask today whether life makes sense is just as ridiculous as Camus was to seek relief and comfort for absurdity. But as the term god, like a remnant of an almost dead language, continues his life in one form or another, the notion of meaning of life persists in the vocabulary of modern postmenalcholic man. Equivalents of the notion of meaning of life in the futuristic society have denoted the discussion of good, evil, and ultimate goals. The notion of meaning in the tradition of absurd refers to the effort to justify the value of life. Today, expression is used above all to add to the dignity of the personal life plans or the personal vision of the art of living, which is very much in common with the new Expressionist individualism or authenticity of authenticity, is expressed by Taylor. This is the culture of individual well-being, the unruly morality of relativism, pluralism and personal well-being where life is not an obligation but a right and possession. Where the personal existential space is modeled in analogy with the domestic interior: as a personal conquest of taste and individuality. The only imperative of personal conscience today, including, of course, the rule of law, is the appeal to the "own way" 8. The concern for self-realization, the optimal realization of the Self, and the loss of lost profits in a world of unlimited opportunities is the main task of the divinely and degraded man. This simplistic expressionism, according to Taylor, favors the prosperity of spiritualism and practices that bind spirituality and therapy; in these practices, the shadow of commanding authority is completely lacking, but it is abounding in life optimization instructions.

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In fact, the theme of meaning receives strong support from the psychotherapeutic industry literal example of which is the fact that inspired Adler reflection about the meaning of life, Viktor Frankl creates logotherapy - treatment in context. The remarkable popularity of Frankl, at least in the United States, and then after 50 years of the 20th c., Driving a renewed interest in the topic of meaning, but only as rescue practice regarding my personal problems and my innermost elections. In the sphere of psychological meaning, he finds a new home, and religion, of course, remains his official guardian. The ethical and philosophically understood meaning give way to the therapeutically-spiritual sense-realization. Good life, duty, truth have been replaced by the psychological effectiveness of group training, the spiritual enlightenment of home-based yoga, and salvation through Jesus.

With an unusual for today's etiquette, Jose Ortega-i-Gasset reports some peculiarities of the new type of person who he had the opportunity to observe in the late 20s of the 20th century. These are: his frivolity and humorous mood, the feeling for infallibility, endless appetites and his inability to let himself be led. This ghastly character, an outrageous destroyer of the world of debt, authority, and ascetics, later became an existentialist, and clears his reputation as a hooligan, embodying Camus' absurd character, having lost any sense of hierarchy. It is this split between humor and melodrama that is not able to long for sympathy for melancholy and to serve the meaning. Ethics of meaning / futility is always a guideline for growth based on debt and discipline.

Part 1

Part 2