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Recognizing this, we can see that the necessary condition for knowing oneself is that we must come to ourselves, stop wandering, and start the journey to selfhood. Further, we must recognize the epistemic problem of ourselves as known-unknowns this is the hint that leads us to become persons on the way to self-knowledge.
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We should not treat Augustine's philosophy of form and his existential concerns as unrelated but reflect on them as revealing our existential predicament. Augustine, in writing his spiritual exercises, reveals to his readers the groundwork needed to return to true selfhood. The similarities of Augustine's search to contemporary concerns, especially those of Christian existentialists, is marked and important. ( Philadelphia, PA: The Westminster Press, 1953), p. 1.2.7 ‘Soliloquies.’ Augustine Earlier Writings. ‘ Deum et animam scire cupio.’ Augustine,, Sol. In fact, he saw it as one of the two primary issues for the intellect, claiming in his Soliloquiorum that he sought only to know ‘God and the soul.’ 1 1 While there are certainly new trends in these schools of thought, they are not without precedent: Augustine wrestled with the problem of selfhood and self-knowledge. This is often seen as a new development after the confidence of Enlightenment and 19 th century thought. In the past century, the decentering or opacity of the self has been of increasing importance in philosophy, whether in existentialism, psychoanalysis, or post-modernism.