But when do we start asking such questions? Where are the answers found, and how can they be evaluated? How can he hope to even begin such a task, especially since there is not place of objectivity since he himself is a man? Such presumption, he continues, is worth it because he, "sees in God the worth of the question-able being which we all are, and therefore sees theology as providing the theme for anthropology."
Moltmann says that it is important to "explore ways for man to become man," because humanity itself is changed by its coming into self-knowledge.  There is a value, he says, in the questioning; this against temptations to skepticism. The questioning relationship between God and man, a relationship of such closeness that, "a book about `Man' will inevitably slip into being a book about God," means skeptical limitations are undone. It "makes much open to question which we regard as unquestionable and obvious, and much else again full of hope which we regard as hopeless.
Chapter 1: What is man?
Who are we? Where do I stand myself?
The question “Who am I?” arises from every encounter a human being has with the exterior world, and indeed, from even his own consciousness. He must ask the question, for he must live, yet there is no ‘getting behind’ the self for proper observation. The answer dwells, then, in hypothetical infinity. Yet, if it wasn’t so, then the self would die, for “as we experience being human, we experience it as a question, as freedom and as openness.” Being human, then, “is an experiment in which we ourselves are taking part and are at risk.”(2) Observation will give no answer. At the same time, there can be no direct encounter. The solution cannot be sought through a total unveiling of the mystery of who we are. Rather, it exists upon a balance between mystery and revelation; “between the fundamental self-questioning of man and the answer by means of which he takes control of himself.”(3) The self is a limit and an openness, both of which must be respected.
This is true socially, politically, historically as well as individually. Historical answers, especially when they are temporally successful, offer both a useful basis for social life and openness toward future fulfillment. Even in this context, however, no real answer to the question “Who am I?” can find a solution. Yet, there is an avenue available through comparison with others.
A. The question arises from the comparison of man with the animals
B. The question arises from the comparison of men with other men
C. The question arises from the comparison of man with the divine
D. Ecce Homo! Behold the man!
[Alan] It does seem that his anthropology starts from below rather than, like Calvin's, from above. But I do wonder if he is fully consistent with his premises. Moltmann makes the crucified Lord the critical criterion for his theology, but it seems in Man the cross is at best a challenge rather than determinative of his conclusions. (Am I correct in assuming that his chapter on the anthropology of the crucified Lord comes last?) [Furthermore, there is a strong resemblance to] Karl Rahner's theological anthropology. For instance, Rahner writes the following about the transcendent structure of knowledge:
"In spite of the finiteness of his system man is always present to himself in his entirety. He can place everything in question. In his openness to everything and anything, whatever can come to expression can be at least a question to him. In the fact that he affirms the possibility of a merely finite horizon of questioning, this possibility is already surpassed, and man shows himself to be a being with an infinite horizon. In the fact that he experiences his finiteness radically, he reaches beyond this finiteness and experiences himself as a transcendent being, as spirit. The infinite horizon of human questioning is experienced as a horizon which recedes further and further the more answers man can discover.” (Foundations, pp 31-32)
[As in Moltmann, t]here is limited openness to everything (the infinite) in how humans constantly question reality to grow in knowledge. Rahner later will assert that the infinite horizon is God, that the structure of transcendental experiences masks the natural revelation of God (p 170) and that philosophical proofs for the existence of God are merely secondary thematizations of a more basic transcendental experience (pp 68-71). I wonder how much of Rahner does Moltmann explicitly cite? And perhaps more interesting is how much of Rahner is hidden in Moltmann's thought?