Philosophers on Self..

Kierkegaard (The Sickness Unto Death):

Man is spirit. But what is spirit? Spirit is the self. But what is the self? The self is a relation which
relates itself to its own self, or it is that in the relation [which accounts for it] that the relation relates
itself to its own self; the self is not the relation but [consists in the fact] that the relation relates itself to
its own self. Man is a synthesis of the infinite and the finite, of the temporal and the eternal, of freedom
and necessity, in short it is a synthesis. A synthesis is a relation between two factors. So regarded, man
is not yet a self.


Cassirer (Language and Myth):

It was a long evolutionary course which the human mind had to traverse, to pass from the belief in a physico-magical power comprised in the Word to a realization of its spiritual power. Indeed, it is the Word, it is language that reveals to man that world which is closer to him than any world of natural objects and touches his weal and woe more directly than physical nature. For it is language that makes his existence in a community possible; and only in society, in relation to a "Thee," can his subjectivity assert itself as a "Me."
But here again the creative act, while it is in progress, is not recognized as such; all the energy of that spiritual achievement is projected into the result of it, and seems bound up in that object from which it seems to emanate as by reflection. Here, too, as in the case of tools and instruments, all spontaneity is felt as receptivity, all creativity as being and every product of subjectivity as so much substantiality.

Nietzsche (On Truth and Lies in a Nonmoral Sense):

Deze komt nog...

Cassirer

It was a long evolutionary course which the human mind had to traverse, to pass from the belief in a physico-magical power comprised in the Word to a realization of its spiritual power. Indeed, it is the Word, it is language that reveals to man that world which is closer to him than any world of natural objects and touches his weal and woe more directly than physical nature. For it is language that makes his existence in a community possible; and only in society, in relation to a "Thee," can his subjectivity assert itself as a "Me."
But here again the creative act, while it is in progress, is not recognized as such; all the energy of that spiritual achievement is projected into the result of it, and seems bound up in that object from which it seems to emanate as by reflection. Here, too, as in the case of tools and instruments, all spontaneity is felt as receptivity, all creativity as being and every product of subjectivity as so much substantiality. And yet, this very hypostatization of the Word is of crucial importance in the development of human mentality. For it is the first form in which the spiritual power inherent in language can be apprehended at all; the Word has to be conceived in the mythic mode, as a substantive being and power, before it can be comprehended as an ideal instrument, an organon of the mind, and as a fundamental function in the construction and development of spiritual reality.