Personal Well-being and Existential Fulfillment: Theoretical and Philosophical Aspect.

IntroductionThe relevance of the work is connected with the increased attention of researchers to the study of the inner world of a person, the possibilities of a human being, his potential.

These studies are in the field of attention of social philosophy, philosophy of existentialism. The main purpose of these trends in world and domestic science is the study of healthy human functioning, the search for factors contributing to blvgu, the well-being of a person in society ^[1].

Well-being is a subjective sense of the integrity and meaningfulness of a person's being. Since antiquity, philosophy has developed its own understanding of the "good" as the ultimate object of aspiration, as well as everything that contributes to its achievement; in theology, it is one of the names of God. "Goodness" is the realization of all inherent possibilities. At the same time, goodness is equal in this context with perfection ^[1]. In our understanding, the good is what provides a person with a happy life. With this usage, "good" is equated with "useful", i.e. contributing to the successful achievement of the goal.Related, forming this construct, are such concepts as "life satisfaction" and "happiness".

To date, the problem of human well-being is being actively studied.

Narpimer, according to N. Bradburn, well-being is a subjective feeling of happiness and general satisfaction with life. He argued that the experience of well–being is the result of the interaction of two affects - negative and positive. The indicator of life satisfaction is the difference between these affects ^[19]. The term "happiness" was also developed by the scientist, and in turn, expresses not so much external as internal factors of human well-being, his worldview, which he constructs independently ^{[3, 4, 10, 15]}.

The concept of "goodness" in philosophy is closely related to the concept of "existential fulfillment", first introduced into scientific discourse by V. Frankl. Existential fulfillment refers to a person's subjective experience of the quality of his life. In the approach of V. Frankl, taken as the basis of this study, fulfillment is identical to semantic fulfillment, the realization of the meaning of life ^{[13, 14]}. 

Existential fulfillment is a rather ambiguous, systemic, multidimensional concept. This term includes the fullness of a person's vital activity, which determines the quality of a person's life ^[18].

The level or degree of existential fulfillment corresponds to how much a person is internally consistent with the external and internal world of his own, how much he consciously lives, how much a person's life activity, a person's actions correspond to his characteristics, abilities. As a rule, high indicators of existential fulfillment indicate that a person's activity corresponds to his purpose, and his actions, decisions are aimed at the full realization of himself in society and allow a person to become a full-fledged member of it.In our view, the differences between existential fulfillment and the meaning of life are that existential fulfillment is a way of being human ^[13], whereas the meaning of life is some conditions under which being can be at all, these are fundamental human motivations that must be implemented in order for existence to take place ^[4].

In order to determine what the meaning of human existence is, many theories have been created, to this day scientists are arguing about the content of this very meaning, and theoretical and practical developments themselves are conducted not only in philosophy, but in religious studies, psychology, social studies, history, etc. D.A. Leontiev defines the meaning of life as a set of the main motives of a person, "capable of creating an internal psychological justification of his existence, which constitutes the meaning and happiness of life" ^[6].

V. Frankl is rightfully considered the founder of the idea of what is the role of existential fulfillment in human life. In particular, the ideas that exist in modern philosophy are largely based on the understanding that the meaningfulness of human existence, existential fulfillment are the determining factors that determine the physical and mental health of a person, his well-being and spiritual balance. Whereas with an unintelligent being, a person is at risk of neuroses associated with a long, often unsuccessful search for the meaning of life, the search for himself, his place in the world, an existential vacuum ^[13].

The methodology of the study consisted of activity-based, personality-oriented approaches. To write the conclusions of the study, a systematic data analysis, generalization, and a hypothetical-deductive method were used.

The problem of research. To date, studies that address the problems of the meaning of life, existential intentions of a person, are mainly, in our opinion, of the nature of meaningful theorizing, whereas the relationship between existential fulfillment and human health: both physical and psychological, is insufficiently investigated. The influence of personal factors on the general well-being of the individual in philosophical terms has been little studied in the philosophical aspect ^[2]. So, in particular, the relationship of existential fulfillment as fundamental existential motivations with various positive aspects of personality functioning that make up well-being is poorly studied: autonomy, competence, personal growth, positive relationships, self-acceptance and life goals. This is the relevance of our research.

In this regard, we have undertaken a study to study at the theoretical level the relationship between existential fulfillment and well-being. The practical significance of the study may be related to the prospect of working with young people aimed at developing fundamental existential motivations in order to increase the level of psychological well-being.

The object of research: life well-being and existential fulfillment. The subject of the study: the relationship between the components of life well-being and existential fulfillment.

The purpose of the study: to identify the relationship between the components of life well-being and existential fulfillment.

The degree of development of the problemThe problems of the meaning of life, its fullness, quality have been worrying researchers for many centuries, they have not lost their relevance even now.

Of course, each person is individual, but there is a certain set of common attributes that are fundamental and the study of which is important for improving the efficiency and quality of human life.

The good is one of the central concepts of many great philosophers. Thus, in Plato's philosophy, the good is understood as the principle of the unity of all that exists. Aristotle, in the Nicomachean Ethics, writes: "Every art and every teaching, as well as every act and conscious choice, are considered to strive for a certain good, therefore they successfully defined the good as something to which everything aspires." In his work "Politics", the author continues: "Every communication is organized for the sake of some good, it is obvious that all communication tends to this or that good." According to Aristotle, the good is what a person strives for, the goal of his activity, which means that the good is the meaning of human existence. The task of a person is to realize why he lives, to understand his goal, and therefore to realize what is good for him.

The philosophy of antiquity and the Middle Ages considered ethical problems in connection with the human desire for good and happiness. Happiness is a concept denoting the highest good as a complete, self-valuable, self-sufficient state of life; the universally recognized ultimate subjective goal of human activity. In Modern times, the situation is changing, and ethics is no longer aimed at understanding human life in terms of happiness, which was justified by I. Kant and his concept of "the highest good".

The "highest good" is the unity of morality and happiness, according to the scientist. Following Aristotle, Kant develops the idea that the highest good is what a person strives for – it is the unity of goodness and happiness, where goodness occupies a dominant position and is considered as a necessary condition for bliss. With these arguments, Kant seems to contrast his understanding of the highest good with Stoic and Epicurean concepts. He retains the autonomy of morality, but there are no ascetic extremes. The essence of morality is to promote the highest good, and this is possible only when there is no gap between the dignity of being happy, which depends on ourselves, and real bliss, which is not in our power ^[7].

In the highest good, morality has a primary meaning, it cannot follow from the pursuit of happiness. But human happiness does not directly follow from morality either. Hence the question that the scientist has been trying to answer all his life: can a person hope for such happiness, which would be an integral part of the highest good? According to Kant, the existence of God should be assumed as the basis for such a hope.

In modern social philosophy, the following aspects of the problem of well-being are considered:

- the embodiment of moral virtues, spiritual harmony, happiness, bliss;

- material wealth, well-being, wealth; - positive emotional state; - physical, mental and social health;

- harmonious relations between man and the natural environment;

- an ideal social device; - the result of coordinated social behavior and effective interpersonal interaction ^[7].

Today, in social philosophy, the problem of well-being is considered in the context of the categories of social health, standard of living, quality of life, social well-being, etc. In many concepts, this concept is explicitly or implicitly present in setting goals and determining the prospects for the development of society and man.

Theoretical research.In line with existential philosophy, the indicator of a person's maturity is a certain completeness of his being, that is, his fulfillment, which gives the necessary sense of the meaningfulness of existence.

This becomes possible thanks to a person's ability to self-transcendence, that is, to go beyond himself: "The true life of a person is accomplished, as it were, at the point of a person's discrepancy with himself, at the point of his going beyond all that he is as a material being" ^{[6, 7]}.

The term "existential fulfillment" itself began to be developed by V. Frankl. Later, A. Langle continued the work of V. Frankl ^[3].

V. Frankl understood existential fulfillment as the fullness of life with a certain meaning, according to which a person carries out his vital activity^[13]. In close connection with the concept of existential fulfillment is the concept of "meaning of life".

The meaning of a person's life is the product of his conscious activity. The search for meaning sometimes takes a lifetime, and even after a lifetime may not be found, despite the help of specialists to whom many turn. It is important to note that this very search is not a forced activity of a person, namely his conscious aspiration, and fulfilled existence is also the ability of a person to construct his own being.

The importance of finding and determining the meaning of life is beyond doubt. A person who understands why he lives, what his purpose is, builds his relationships with the outside world and other people in a different way, Defines the meaning of his own existence, systematizes personal motives, ways of solving various life situations by a person, allows him to set goals correctly and effectively achieve them. The meaning of the meaning of life lies in the fact that it permeates the whole life of a person, accompanies it, optimizing and correlating his external social behavior in accordance with the internal system of values. The meaning of life sets the framework and boundaries of human existence, protecting against the influence of other people's life ideas and stereotypes existing in society ^[7].

A. Langle, proposed his own approach to understanding the meaning of life. The scientist identified the factors that prevent the correct definition of it for a person, as well as hinder his search. The author identified four factors: 1) fear and uncertainty; 2) lack of ability to feel values; 3) ambiguity about one's own right to something or the ambiguity of the picture of oneself; 4) insufficient orientation in the interrelationships of a particular situation and the future ^[3].

In order to eliminate the factors hindering the search for the meaning of life, A. Langle proposed four fulfilled fundamental existential motivations that will help a person cope with obstacles and level these factors. According to the author, these motivations represent the main spheres of human activity and underlie his aspirations, needs ^[4].

The first fundamental motivation that can help a person cope with fear and uncertainty is a deep sense of agreement with the existing conditions of existence. When we live through various forms of relationships with the outside world and other people, we acquire the ability to feel values, which is the second fundamental motivation according to A. Langle. Acceptance of oneself and others, understanding the differences between "I" and "the other" is the basis for overcoming the ambiguity of one's right to life and self–image. In order to be oriented in the interrelationships of the present and the future, it is necessary to find the meaning of life, which is the fourth fundamental motivation.

Each of the four fundamental existential motivations presupposes a certain activity and a person's answers to specific questions: 1) accepting and enduring reality (can I be here?) – the first fundamental motivation; 2) experiencing values, feelings and relationships in the world (do I like living?) – the second fundamental motivation; 3) respectful and fair treatment of myself and other people (do I have the right to be myself?) – the third fundamental motivation; 4) reconciliation of life with meaning, orientation to a bright future (what do I see the meaning in?) – the fourth fundamental motivation.

Violation of any of the above activities leads to the fact that the fulfillment of a person's life does not occur or is significantly hindered. A person cannot find himself, constantly asking questions: "who am I"? "where am I"? "why am I here? there is a loss of self, life becomes unbearable, leads a person to despair ^[4]. Let's take a closer look at each of the four motivations that provide existential fulfillment.

The first fundamental motivation, which, according to A. Langle, is the fundamental motivation for life, represents the surrounding world for the individual, represents it. At this stage, with the help of this motivation, a person asks himself: "can I be here?", there is an awareness of my existence in this world. Until a person answers this question to himself, there will be no transition to the next stage, to the next motivations, to other questions. A person is free when he has a choice that is based on three prerequisites; space, security, support. These prerequisites allow us to answer the question: "Can I be here? Do I have the opportunity to be?" ^[3,4].

Physical and psychological boundaries are necessary for a person to function normally. They are necessary in the main groups, especially important for the individual: family and work. For effective life activity, a distance to oneself is also necessary, creating a space for reflection on one's feelings, desires and thoughts. In addition, the efficiency of life is ensured by psychological security, when we feel safe, interact with other people in society and feel acceptance in interpersonal relationships. Thus, a person seeks support not only in the outside world – in the laws of nature, in structures, rules of social life, but also in himself – in his knowledge, beliefs, abilities, and experience ^[16]. The ability to feel accepted in society, to find the necessary space, protection and support are important components of human well–being.

Thus, the knowledge and awareness of one's own existence is the basis for accepting oneself in this world. If there is no such sensation, then a person does not live fully, but tries to achieve it, since this sensation is an important existential condition, its absence leads to fears, phobias, neuroses and other psychological deviations ^[21].

Thus, the first fundamental motivation is represented by such categories as acceptance, uncertainty, space, security, support, fears.

After realizing the fact "I am here, I am", the following question arises about the quality of life. The study of those emotions and feelings that a person experiences in relation to his life begins. Correlation, proximity and time are the categories that are the basis for a person to enjoy his life. The second fundamental motivation represents life with its constantly changing conditions. A person strives for enjoyment, getting joy from life, so that he likes to live. The difficulty is that we enter into various relationships during our lives. These relationships give rise to various human experiences of moments of communication and interaction with others, his attitude to values, culture, etc. What is most valuable for a person forms the basis of his experience, models emotions and feelings that can have both positive and negative connotations: joy, interest, suffering, anxiety. Emotions express our subjective perception of the quality of life, being in general and its individual aspects ^[16].

Often, a person does not realize the value and significance of his own life. We perceive life as a value through attention to ourselves, through closeness and love for another, when we interact with people, ideas, things. Due to the fact that a person is able to experience his life as a value, we are able to turn ourselves to another. Life as a value feels like a deep, all-encompassing feeling: "it's good that I'm here" ("it's good that I am"). The fundamental sense of self-importance determines the ability to feel the importance of another. The insufficiency of this feeling leads to mental pathologies, often to depression ^[17].

According to the above, the main themes of the second fundamental motivation are: correlation, time, proximity, the value of life.

A person's realization that he is "here", "he is" and his life is full, leads to the following question: "do I have the right to be myself?". Thus, a person asks himself whether he can experience his feelings and emotions. Of course, a person's reactions to the environment, his emotional sphere should correspond to moral principles and the general content of his life, but here a person wants to choose for himself, feel his value and make independent, independent decisions. Thus, in accordance with the third fundamental motivation, which represents the peculiarities of choice, the human self, three basic prerequisites are necessary: a fair attitude, interested attention and recognition of value.

Every person needs to understand that he is being treated fairly, and also that he himself feels whether he is doing the right thing towards others. Thanks to the ability to distinguish between "right" and "wrong", a person can evaluate himself and present his actions to other people as adequate and justified. Self-respect and the value of being what a person is, the search and discovery of one's own "I" form the basis for a fair attitude through a close look at one's personality ^{[22, 23]}. Thus, the basis of the third fundamental motivation consists of such constructs as: a fair attitude, interested attention, recognition of one's own value.

After a person has answered all the previous questions for himself, he asks himself the last question: "what do I see the meaning of life in?". It is this question, the answer to it, that determines a person's vital activity. This answer should relate to the future, to the goals that a person sets for himself, and to those forms of relationships in which he is included and which he considers important for himself (family, work, career, close friends, etc.). In accordance with the fourth fundamental motivation, a person strives to understand his being as a whole, in a broader context and see the meaning in it. The realization of the fourth fundamental motivation requires the inclusion of the relationship, in the relationship, activity. Thanks to the social environment and connections, human life takes shape, significance, value and a clear order. These relationships guide and determine a person's life activity, set goals and tasks for him, allowing him to constantly open up, strive for the future and the values that will manifest in them ^[24].

Summarizing the main constructs of the fourth fundamental motivation, we highlight the following: meaning, involvement in the relationship, field of activity, value in the future.

Thus, if a person feels the fullness of his life, feels his ability to do or create something, if he likes this process, if he understands that he has every right to it, and feels a certain meaning in it - we can talk about an individual, complete existential existence. The higher the existential fulfillment, the more such feelings take place in a person's daily life.

The research question of this paper is as follows: how are the phenomena of well-being and existential fulfillment of personality related?

In modern society, in the age of technology and large amounts of information, as well as high speed of life, questions about human well-being and the person himself in his ontogenetic development do not cease to be relevant. R. M. Shamionov writes that how a person evaluates his well-being depends on comparison at the social level, which, in turn, occurs in the social adaptation process. In the course of social adaptation, a person, sometimes unconsciously, correlates the attitude of others towards him, as well as the results of his activities, he compares himself and his well-being with that of others. Sometimes this comparison of the degree of personal well-being occurs at different stages of life, correlates with actual needs, showing emotional and evaluative reactions that are taken for a certain level of psychological well-being ^[7].

Many scientists describe the concept of "life satisfaction" rather as a factor forming a more voluminous concept of "well-being", which includes not only a subjective, but also an objective component of assessment. It is also worth noting the study of "subjective" psychological well-being by scientists. The difficulty is that subjective psychological well–being is a function of the inner world of the individual ^[21].

Close in meaning to the term "well-being" is the concept of happiness. Speaking about "happiness", M. Seligman notes that it does not consist in the multiplication of pleasant, often momentary sensations. True happiness requires a life where there is necessarily a spiritual component. For example, self-forgetful occupation of a favorite thing is aimed at its development. The scientist associates spiritual satisfaction with the state of "flow", when life goes on as usual, and a person is able to enjoy this state. This state of affairs is the basis of a decent life ^{[11, 23]}.

Thus, the concept of "life satisfaction" is in the structure of a more general meaning and breadth of the concept of "well-being", appealing to external factors, while the concept of "happiness" expresses not so much external as internal factors of human well-being. Including both external and internal factors, the concept of "well-being" itself implies subjective well-being, that is, assessed by a person independently, from his point of view.

To date, the two main approaches to the study of well-being are hedonistic (from Greek. hedone – "pleasure") and eudaemonic (from the Greek eudaimonia – "happiness, bliss").

Consideration of hedonistic and eudaemonistic approaches to the phenomenon of well-being can be strengthened by referring to the ancient schools of Cyrenaics and Epicureans, where these principles were conceptualized and their paradoxical properties and dangers on the path to happiness were revealed.

Thus, according to the teachings of the Cyrenaic school, the only goal in life is pleasure (hedonistic point of view), which is the highest good. From the point of view of representatives of this trend, human virtue is the ability to dominate one's pleasure and control one's desires. However, the Cyrenaic philosophy also had a direct destructive effect on man: since philosophers believed that if it was impossible to achieve full enjoyment in this world, it was better to take your own life (Hegesius). Subsequently, the Cyrene school moved to the Epicurean.

For Epicureans, pleasure is the basis of ethics as such, and the main interest for Epicureans is the sensual world where it is concentrated. Epicurus represented pleasure as a noble calm, balanced pleasure. A person's desires, in his opinion, are limitless, but the means of satisfying them are limited. Therefore, it is necessary to limit oneself only to needs, the dissatisfaction of which leads to suffering. The rest of the desires should be abandoned, wisdom and prudence are necessary in this. A person can indulge in pleasures according to his desires, and the main pleasure is life itself.

Within the framework of the hedonistic approach, well-being is considered as the desire to obtain pleasure and avoid displeasure, while pleasure is not only bodily satisfaction, but also the pleasure of achieving meaningful goals ^[19]. The main object of research here is the assessment of the severity (predominance) of positive emotions over negative ones. The theoretical basis for understanding well-being within the hedonistic direction is the research of N. Bradburn, who first introduced this concept, linking it with the phenomena of general satisfaction with life and happiness. According to the author, well–being is a person's position between positive and negative affects. That is, a person will be psychologically well-off to the extent that positive affect prevails over negative and is not well-off to the extent that negative affect prevails over positive. In other words, the degree of psychological well-being depends on the predominance of pleasure over suffering in a person's life ^[16]. That is, in order to achieve well-being, it is natural for a person to strive for various kinds of pleasures, while it is paradoxical that such an aspiration does not increase, but rather reduces the level of his well-being. This is due to the fact that there is a so-called "hedonistic vicious circle": getting pleasure once requires repetition, the more a person gets pleasure, the more they are required in the future.

According to the author, the pursuit of pleasure is a normal, natural process for a person. But when a person excessively focuses his attention on this, gives pleasure a great meaning, then a person can be called a hedonistic person who seeks to avoid a natural, habitual way of life, and most of the time strives to renew feelings and emotions, relationships and values in his life ^[16]. It becomes obvious that positive experiences and happiness cannot be the ultimate goal of being and not always what increases the level of life satisfaction has a beneficial effect on the personality. Assumptions about the feeling of fullness of life (existential fulfillment) in the process of achieving a goal that is really significant for the individual create the basis for the development of eudemonic concepts of well-being.

In the framework of the eudemonic approach, on the contrary, the concept of well-being is understood as the disclosure of a person's own potential, the development of abilities, characteristics in the relevant activity. That is, well-being is associated with the quality of a person's self-realization in specific living conditions and circumstances, with the establishment of a compromise between meeting the requirements of the social environment and the development of one's own personality along an individual, unique trajectory ^[19].

The founder of the eudemonic approach to the study of well-being is rightly considered to be K. Riff, who identified six of its components:

1) autonomy (independence, will, internal control);

2) competence (ability to use external resources effectively);

3) personal growth (effective use of their qualities, development of talents and skills);

4) positive relationships with other people (positive feelings from trusting relationships);

5) life goals (developed ability to reflect, purposefulness, meaningfulness);

6) self-acceptance (acceptance of oneself, understanding one's weaknesses and strengths).

Let's take a closer look at the description of each of the six components of psychological well-being ^{[20, 21]}

A person with high autonomy has a developed ability to self-determination and can make balanced and independent decisions himself. Such a personality trait is characterized by an orientation towards individual achievements, the ability to effectively stay alone, independently regulating their life activities. Such a person is not afraid to oppose his opinion to the opinion of the majority, knows how to think outside the box and behave, and also has an adequate self-esteem. The lack of a sufficient level of autonomy leads to excessive dependence on the opinions of others and exposure to social pressure ^[18]. Competence implies a kind of mastery of the resources of the external environment, the availability of abilities, skills, skills for effective and successful mastery of various types of activities. Competence implies the ability to achieve goals and overcome difficulties. In simple words, competence is the ability to do something well. In the case of a lack of this quality, there is a feeling of lack of opportunities and control over the outside world, apathy, inability to change or improve existing circumstances ^[21].

Personal growth ensures the development and realization of one's potential. A person has a desire to learn and gain new knowledge - this is the key to his development and self-development. If there is no desire for development and growth or objective reasons preventing this, a feeling of apathy, boredom appears, a person ceases to engage in any kind of activity with interest, and the general interest in life decreases ^[20].

Effective relationships with other people imply the ability to empathize, the ability to be open to communication, to enjoy trusting relationships with others, as well as the skills to establish and maintain mutual contacts. In addition, this characteristic includes the ability to be flexible in relationships, the ability to come to a compromise. Insufficient presence of positive relationships in a person's life often leads to loneliness, isolation, anxiety, frustration in relationships with others. A person loses the ability to establish and maintain trusting relationships, does not compromise if the situation requires it ^[17].

An important point for achieving a sense of well-being is the presence of goals. It is the goal that sets the meaningfulness and direction of human life, promotes acceptance and understanding of what happened in the past, is happening in the present and will happen in the future. Moreover, life goals create grounds and reasons for life. The absence or insufficiency of the development of life goals entails a feeling of meaninglessness of life, longing and boredom ^[21].

Another important point for achieving well-being is self-acceptance. It includes an assessment of their characteristics, abilities, needs, and the whole of life as a whole. At the same time, there is awareness and acceptance of both their weaknesses and strengths. Self–acceptance is the acceptance not only of the present, but also in conjunction with past experiences, as well as future intentions. If a person does not accept himself, there is dissatisfaction with himself, rejection of certain qualities of his personality, dissatisfaction with his activities. A person replaces self-acceptance with orientation towards someone else ^[17].

According to M. Seligman, the main components of psychological well-being are:1) engagement; 2) meaning; 3) positive emotions; 4) achievements; 5) relationships with other people.

Moreover, the last component is directly related to the rest, since relationships bring meaning to life, are accompanied by either involvement or positive emotions, and are also associated with achievements. Some of the components are evaluated objectively, others subjectively, but each contributes to achieving a higher level of psychological well–being. M. Seligman also notes that, "making a choice in life, we strive to achieve the greatest success in each component" ^[23].

Thus, well-being is a multidimensional construct, closely related to concepts such as "life satisfaction" and "happiness". Being in close connection with these concepts, well-being is based on the development of such personal qualities and factors as positive relationships with others, autonomy, competence, life goals, personal growth and self-acceptance.

Answering the question of how human well-being and existential fulfillment can be related, we conducted not only theoretical, but also empirical research in order to identify significant links between the components of psychological well-being and existential fulfillment. In the process of empirical research, the following methods were used: 1. "Diagnostics of existential fulfillment" (V.B. Shumsky, E.M. Ukolova, E.N. Osin, Ya.D. Lupandina), 2. "The scale of psychological well-being" by K. Riff (adapted by L.V. Zhukovskaya, E.G. Troshikhina). To identify the significance of the relationships between the components of psychological well-being and existential fulfillment, statistical processing of the results was carried out using Spearman's rank correlation coefficient. The results of the study are described in detail in an article published by other participants of this development who actually conducted the study ^[9]. Results and conclusions

We believe that well-being is more related to the subjective self-perception of the integrity and meaningfulness of an individual's life.

This concept belongs to the field of existential philosophy. Existential fulfillment, in turn, represents the quality of a person's life associated with a sense of fullness of life with a certain meaning. In other words, we believe that existential fulfillment is closely related to various positive aspects of personality functioning that make up its well-being, namely: autonomy, competence, personal growth, positive relationships, self-acceptance and life goals (K. Riff)Based on the results of theoretical and empirical research, we have determined that:

1. The first fundamental existential motivation according to A. Langle, concerning the possibility of being in the world, is significantly related to self-acceptance and competence (K. Riff).

Realizing his presence in the world, a person asks the question "can I be here?". The three prerequisites for experiencing "I can" ("I can" means "I have opportunities") are space, security and support.

A person has the necessary space, protection and support when he has a feeling of accepting himself, which allows him to accept others. Self-confidence, in one's own existence, is an important basis for the ability to accept. ^{[8, 22]}. That is, self-acceptance is the basis for the realization of the first fundamental existential motivation.

Competence, in turn, "implies the presence of qualities that determine the successful mastery of various types of activities, the skillful use of environmental resources, the ability to achieve what you want and overcome difficulties in achieving your own goals" ^[9]. That is, competence implies the ability to take "from the outside", effectively use an external resource, a resource of space, and thereby be able to be in this world.

2. The second fundamental existential motivation concerning the value of life is significantly related to self-acceptance and positive relationships.

Realizing that he can be here, a person asks the following question: "do I like living?", studies what emotions and feelings he feels in relation to his being. The prerequisites for this are correlation, time and proximity.

The perception and awareness of one's life as a value occurs in a person through love, the presence of intimacy with others. Thus, the inner world of a person opens up, which is seen through his appeal to other people, things, ideas. A person will not be able to openly interact with others if he does not feel and experience his life as a value. This feeling is verbalized in the statements "it's good that I'm here" ("it's good that I am"). When we feel our own importance, we understand and realize the importance of other people. Thus, the second fundamental existential motivation depends on self-acceptance and positive relationships with others.

3. The third fundamental existential motivation concerning self-worth is significantly related to self-acceptance and personal growth.

Realizing that he can be here, he likes to live, a person asks the following question "do I have the right to be myself?", whether he is right to his feelings and emotions is determined. A person always faces a difficult choice and the decision he wants to make must be congruent with the moral and ethical principles of society, as well as with the content of his life. In accordance with the third fundamental motivation, which represents the human self, a person in his life strives to feel his value and make independent, independent decisions. This requires three constructs: a fair attitude, interested attention and recognition of value ^[9].

A person comes to justice through recognition of his "I", understanding of his characteristics, capabilities, abilities, through a look at his own individuality. Self–acceptance is an important component of this moment, which is based on self-respect and recognition of the value of being oneself. Personal growth, in turn, provides for qualitative self-knowledge, which manifests itself in the desire to develop and realize their potential, to learn and comprehend new things, and a sense of personal progress.

4. The fourth fundamental existential motivation concerning meaning is significantly related to life goals and autonomy.

A person with high autonomy has a developed ability to self-determination and can be independent. This is manifested in the fact that he is not afraid to oppose his opinion to the opinion of the majority, knows how to think outside the box and behave, as well as adequately assesses himself and independently regulates his behavior. The presence of life goals contributes to the emergence of a sense of meaningfulness and direction of life, the value and understanding of what happened in the past, is happening in the present and will happen in the future ^{[9, 10]}.

In this context , I would like to refer to the concept of Yu. Habermas, who believed that a person is able to realize his individuality only in society, because he needs others to evaluate him. The author offers the concept of self, justifying the identity of a person.  He believes that individuality does not exist outside of interpersonal communication, because a person is not able to discover his uniqueness alone. The self requires the obligatory recognition of others. Y. Habermas argues that identity exists if a person receives confirmation and recognition, only in this case individuality manifests itself. In accordance with this, the meaning of a person's life, his well-being are determined not only by how a person evaluates himself, but also by how society does it from its side ^[16].

Thus, the connection of existential fulfillment and well-being is manifested in many aspects of human existence related to self-acceptance, realization of one's potential, interaction with others and finding the meaning of life. These two multicomponent constructs have a significant impact on the quality of human life and largely serve as its reliable indicators.

The practical significance of the work lies in the fact that the results of the research can be applied within the framework of existential philosophy as expanding ideas about the possibilities and limits of human well-being, the mechanisms of its achievement in a socio-philosophical context, as well as in the analysis of factors influencing it.