Abstract: The article is a continuation of the publication in which the authors proposed the identification of three types in the diversity of philosophical worldviews (naturalistic, pantheistic and transcendental), and also analyzed the first type. In this study, by analogy with the naturalistic worldview, the pantheistic worldview is considered for the adequacy of solving cardinal philosophical problems in it: the existence of the Absolute, the root cause of the universe and the source of movement, theodicy, the possibility of substantiating morality and humanism. According to the authors, unlike adherents of naturalism, which is unable to answer cardinal philosophical questions based on the concept of matter, pantheistic thinkers were fully aware of the necessity and inevitability of thinking about the Absolute. At the same time, it is pointed out that the Absolute of pantheism is not absolute, since it is not perfection. Because of this, within the framework of this worldview, theodicy is impossible (evil is forced to be placed in the Absolute itself), as well as the justification of freedom, without which, in turn, it is impossible to justify morality. The philosophical and methodological basis of the research is the phenomenological approach, according to which the cognitive intention should ensure the achievement of direct contact with an object that has a genuine essence, which makes it possible to fully reveal its existential content. The elements of scientific novelty are possessed not only by the conceptualization of types of philosophical worldviews carried out in a series of articles, but also by the author's division of pantheism into types: naturalistic (God in nature: B. Spinoza), genotheistic ("germination" of God into the world: Empedocles), mystical or panentheism (nature in God: F. Schelling, S. L. Frank), dynamic or dialectical (G. Hegel), existential (M. Heidegger). It is noted that with rare exceptions, Russian metaphysical thought, which developed within the framework of V. Solovyov's philosophy of unity, which was strongly influenced by the philosophical constructions of G. Hegel and F. Schelling, could not overcome the boundaries of panentheism and reach a worldview of a transcendent type, recognizing the transcendent as an ontological category and carrying out transcendence to it, relying on it, which can be to define it as spiritual cognition, the existential-phenomenological analysis of which is planned to be carried out in the next publication.