If I am asked in the framework of Book 1, "Who are you?" I, in
answering, might say "I don't know who in the world I am."
Nevertheless there is a sense in which I always know what "I"
refers to and can never not know, even if I have become, e.g.,
amnesiac. Yet in Book 2, "Who are you?" has other senses of oneself
in mind than the non-sortal "myself". For example, it might be the
pragmatic context, as in a bureaucratic setting; but "Who are you?"
or "Who am I?" might be more anguished and be rendered by "What
sort of person are you?" or "What sort am I?" Such a question often
surfaces in the face of a "limit-situation", such as one's death or
in the wake of a shameful deed where we are compelled to find our
"centers", what we also will call "Existenz". "Existenz" here
refers to the center of the person. In the face of the
limit-situation one is called upon to act unconditionally in the
determination of oneself and one's being in the world. In this Book
2 we discuss chiefly one's normative personal-moral identity which
stands in contrast to the transcendental I where one's non-sortal
unique identity is given from the start. This moral identity
requires a unique self-determination and normative
self-constitution which may be thought of with the help of the
metaphor of "vocation". We will see that it has especial ties to
one's Existenz as well as to love. This Book 2 claims that the
moral-personal ideal sense of who one is is linked to the
transcendental who through a notion of entelechy. The person
strives to embody the I-ness that one both ineluctably is and
which, however, points to who one is not yet and who one ought to
be. The final two chapters tell a philosophical-theological likely
story of a basic theme of Plotinus: We must learn to honor
ourselves because of our honorable kinship and lineage "Yonder".
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