alternatives in human existence; there is no place where an autonomous “individual” can stand aside and evaluate, let alone choose, between different possible identities. There is no freestanding “self” in Paul’s cosmos, nor is there a neutral environment within which human beings may act out their personal lives. Rather, Paul’s anthropology is participatory all the way down. It does not mean, however, that there is no “self.” This is a deceptively simple claim with profound and far-reaching implications