The self is a complex interaction between memory and attention. In this case memory is facts we know about ourselves (self-knowledge), schematic structures built from our socio-cultural context and autobiographical memory. The Self is how we appraise, use, and prioritize not only information in memory, but also various interests and desires. These actions on memory, interests, and desires require varying degrees of attentional resources. Carolyn Jennings makes this point much better than I in her essay (https://aeon.co/essays/what-is-the-self-if-not-that-which-pays-attention). In sum, there is a bidirectional relationship between our Self and how we appraise, use, and prioritize what’s stored away in memory structures as well as our management of our interests and desires. Perhaps, memories that sit still and are not acted upon are remnants of a Self, but not a substantive Self.

Our self comprises three parts: body, mind and spirit. Your memories can be modified in many ways, ask your sisters and brothers about the same things you have experienced and you'll be surprised how different their memory may be of the situation. Although your memory is temporarily impaired by depression, trauma, medication and so on, your self is still your self.

Béatrice Marianne Ewalds-Kvist - Do you think that the physical body is a necessary element of it?

Yes, I think so in agreement with Viktor E Frankl.

I think that it just a matter of time and the physical body (Organic one) is not the mandatory element.

Interesting question. I think that for starters, we don't have conscious access to all of our memories. So our memories are a broader concept than the self. Self implies conscious awareness (even the most basic animals have some memories, they can follow a route or respond to familiar noises – does that mean they have a sense of self? Most people would say no).

I think the self/personal identity is also much more active. It is curated by the individual – we identify more with some memories than others, even when it comes to our own actions ('I wasn't being myself that day'). And this curation of the self can be biased by various things like whose company we are in or the prevailing social norms.

The self can be considered as an organizational structure for memories.

An interesting question indeed. I would say, logically speaking, a full set of memories is just a set of which the elements are all ones consolidated LTM memories. Now, as the LTM memories are subject to change, via the process of retrieval, so too that set is subject to change qua its contents. Now, a set in itself is just a collection of things, which doesn't do anything. A self on the other hand does do things. It is ones self which can will, which can shape ones will in the case of humans, which can think and in thinking the self can invoke memories or think of new perceptions, which thoughts/experiences again could be consolidated and stored into LTM. So, I would say the self is the thing, however monistically or dualistically you'd like to have it metaphysically, which is active and which in its activity can employ memories of past and whose activities can lead to new memories, whereas the memories themselves are just bits of information (perhaps with accompanying emotional charge if you wish to distinguish that from information).

The Memories are phenomenology ITSELF (by the very definitions given of the various, distinct, separate types of Memories) : thus, there is no difference between "the self" and a big portion of long-term memory.

This certainly does not mean the Memories are just the self OR that you remain conscious of procedural long-term Memory involved in "the self". Often little of the Self is helpful in adaptation and problem-solving and it is there best to be/have essentially no-self.

The self is a complex interaction between memory and attention. In this case memory is facts we know about ourselves (self-knowledge), schematic structures built from our socio-cultural context and autobiographical memory. The Self is how we appraise, use, and prioritize not only information in memory, but also various interests and desires. These actions on memory, interests, and desires require varying degrees of attentional resources. Carolyn Jennings makes this point much better than I in her essay (https://aeon.co/essays/what-is-the-self-if-not-that-which-pays-attention). In sum, there is a bidirectional relationship between our Self and how we appraise, use, and prioritize what’s stored away in memory structures as well as our management of our interests and desires. Perhaps, memories that sit still and are not acted upon are remnants of a Self, but not a substantive Self.

The definition of the self: a person's essential being that distinguishes them from others, especially considered as the object of introspection or reflexive action. This I understand from a psychodynamic point of view. Kohut's Self psychology explains psychopathology as being the result of disrupted or unmet developmental needs. I presented Frankl's idea of the self as a trinity, where a person transcends into the spiritual area through difficulties and insights in life. Kohut's "the restoration of the self" is on my shelf but did not sink into my memory. When I read from where Kohut came, my image of the self becomes clearer. Heinz Kohut (1913-81) was born on May 3, 1913 in Vienna, Austria - a country whose culture, literature and music permeated his very being. He finished his medical studies in 1938, after Austria was annexed to Nazi Germany, giving him little time to escape the horrors that awaited the Jews in that country. He then spent a year in England, from where he emigrated to the United State and settled in Chicago in 1939. Trained in neurology and psychiatry, he attained the rank of Assistant Professor in Psychiatry at the University of Chicago. He became a psychoanalyst at the Chicago Institute for Psychoanalysis, where he was a highly esteemed member of the faculty. As teacher, supervisor, mentor, thinker his two-year course on Freud's work became legendary. Kohut became President of the American Psychoanalytic Association for 1964-65. During the last ten years of his life, from 1971 to 1981, even while he was deathly ill throughout, he created his post-Freudian "self psychology" - a new theory and treatment approach to psychoanalysis - that was appreciated world-wide. Kohut is the author of many books, including 'How Does Analysis Cure?' and 'The Restoration of the Self'. From Wikipedia.

I think our self is very related tu the concept of consciousness. But we have a lot of ser od memories that belong to our ego (in psychoanalytic terms) then we have unconcious memories and we recall them we make them consciouss and they can be part of our self.

If memories include of feelings, then the remaining elements of self are inborn capabilities and behaviors and being alive.