Abstract: In article the philosophy of spirit of Berdjaev developed within the limits of his existential metaphysics is analyzed. The basic problem of this philosophy is the relation of existence of spirit to world life, numinosum to phenomenal. The form of such relation, according to Berdjaev, is the function of human knowledge which hypostasis mind designs in effect (universals, substances), then socializes them after what they get categorial obligatory character, their own being. Struggle against the objectivation of spirit is represented by Berdjaev eschatologically, through the transcendental exit from the limits of the phenomenal cause and effect world in a reality of the primordial freedom, the existence.

Abstract: The basic meaning behind Lossky's personalistic metaphysics can be briefly expressed in his own definition: "all of nature is composed of entities which would have been members of the Kingdom of God had they not taken the path of selfishness. Because of this sin and mutual disunity, many of them are not relevant; they are simply potential personalities that make up the lower kingdoms of both organic and inorganic nature."[5, 303]. In its structure, this statement follows the basic provisions of the monadology of Leibniz, which served as a kind of normalizing influence on Lossky's metaphysics. It defines the basic structure of the backbone of his theory: in cosmology - the mechanism for realization of the ideal world of the material (the dynamic structure of matter); in ontology - the stratification of levels of reality (concrete ideal, abstract ideal, and real existence), the structure of the "first" and "second" matter (spatial and allied body); in eschatology - the structure of the nucleus of reincarnation (the perfect substantial (or substantive) activities of the monad), etc. By referring to Leibniz's original teachings we can trace the genesis of the basic foundations of Lossky's metaphysics and ascertain the building blocks of his teaching, the most important part of which was the concept of reincarnation, developed on the basis of monadology. Lossky, and even Leibniz himself, noted the similarity between their concepts and relevant religious and philosophical doctrines (in Greek and Indian metaphysics and Middle Eastern religion). By virtue of irreducible granularity and by working out the details, the doctrine of reincarnation in the dharmic religions (Jainism, Hinduism, Buddhism, Sikhism) may act as a somewhat normalising paradigm for personalistic eschatology, a comparison with which serves to highlight in this article the universal meaning of many positions of Lossky's personalism.

Abstract: The author of the article describes the method of the system research of eschatology. The variety of eschatological ideas and concepts are viewed as a logical system or eschatological paradigm that has a diachronic and synchronic structure. The author analyzes functional and structural correspondence between eschatological and initiative paradigms. It is shown that the eschatological paradigm comes down to the system of logical invariants, i.e. eschatological and initiative scenarios or patterns that are defined by the author as eschatological homologies. Introduction of the terms 'eschatological paradigm' and 'eschatological homology' allows to formalize the method of structural and comparative analysis applied to eschatological and initiative concepts describe by different religious and philosophical teachings. The author views this approach as methodology of structural eschatology. Structural method is used in Florensky's metaphysics including metaphysics of space and time. In this regard, the author defines the following basic categories: reversed causality, circularity of space and time, ostensibility and describes the idea of synchrony. Analysis of metaphysics of the space-and-time ostensibility allows to discover the structural basis - eschatological paradigm which, in its turn, makes it possible to apply the method of structural eschatology to reconstruction of eschatological paradigm. 

Abstract: The article studies metaphysical, anthropological and existential aspects of Berdyaev’s eschatology. The author of the article traces back psychological preconditions of the transformation of existential problems to the eschatological metaphysics. The research shows how the following fundamental topics of Berdyaev's existential philosophy are revealed: pre-reality existential freedom, its objectivation to the reality and the problem of returning human personality to that existential freedom. It has been established that for the philosopher eschatology was a symbol of transcendency of human personality  to the existence. The author of the article also touches upon eschatological aspects of borderline situations when a person faces his own death or during historical catastrophes or mystical insight or creative act.