Who One Is. Book.2

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. 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.