1.

Thomas Aquinas concept of the self

 According to Thomas Aquinas, “all our self-knowledge is dependent on our experience of the world around
us.” He disputes a prevalent belief at the time which states that the mind is "always on," never resting, and
always self-aware in the background. Rather, our consciousness of ourselves is prompted and changed by our
experiences with things in our surroundings, according to Aquinas. According to Thomas Aquinas, we don't
encounter ourselves as isolated brains or selves but rather as actors interacting with our surroundings. And that
our understanding of ourselves is based on our observations of the world around us. And that the labels we
give ourselves are always derived from our feelings or thoughts about other things.
2. St. Augustine of Hippo
 Augustine's concept of self is defined by his relationship to God, which includes both his perception of God's
love and his response to it, which he achieves through self-presentation and eventually self-realization.
Augustine felt that finding God's love was the only way to obtain inner serenity.

Augustine believed that humans were made in the image and likeness of God and that our rational minds were the image of the Holy Trinity of the Father,
Son, and Holy Spirit.

He thought that everything in the material world has its place in the natural order of things, and acts in accordance with its nature:

“If we were stones, or waves, or wind, or flame, or anything of that kind, we should want, indeed, both sensation and life, yet should possess a kind of attraction
towards our own proper position and natural order. For the specific gravity of bodies is, as it were, their love, whether they are carried downwards by their
weight, or upwards by their levity. For the body is borne by its gravity, as the spirit by love, wherever it is borne.” (City of God, XI:28)

Unlike inanimate things, animals perceive and react to the sensible world, but they still have no knowledge or desires not tied to their senses:

“For if we were beasts, we should love the fleshly and sensual life, and this would be our sufficient good; and when it was well with us in respect of it, we should
seek nothing beyond.” (City of God, XI:28).

But humans have an inner knowledge that animals lack:

“However, both these and all material things have their causes hidden in their nature; but their outward forms, which lend beauty to this visible structure of the
world, are perceived by our senses, so that they seem to wish to compensate for their own want of knowledge by providing us with knowledge. But we perceive
them by our bodily senses in such a way that we do not judge of them by these senses. For we have another and far superior sense, belonging to the inner man,
by which we perceive what things are just, and what unjust — just by means of an intelligible idea, unjust by the want of it. This sense is aided in its functions
neither by the eyesight, nor by the orifice of the ear, nor by the air-holes of the nostrils, nor by the palate's taste, nor by any bodily touch. By it I am assured both
that I am, and that I know this; and these two I love, and in the same manner I am assured that I love them.” (City of God, XI:27)

So he believed that we have a higher sense that, because it is beyond the bodily senses, can pass judgement on them in a way impossible to animals because
we have an immaterial mind, and he believed that that mind is aware of itself, and it recognizes that its own existence and knowledge is good. By thinking,
and being award of its thoughts, and loving its existence and activity, the human mind mirrors the three functions of the persons of the Christian Trinity, the
Father, the Son who is the Word/Thought of the Father, and the Holy Spirit who is Spirit of the Father and the Son.

“And we indeed recognize in ourselves the image of God, that is, of the supreme Trinity, an image which, though it be not equal to God, or rather, though it be
very far removed from Him — being neither co-eternal, nor, to say all in a word, consubstantial with Him — is yet nearer to Him in nature than any other of His
works, and is destined to be yet restored, that it may bear a still closer resemblance. For we both are, and know that we are, and delight in our being, and our
knowledge of it.” (City of God, XI:26)

This is Augustine’s understanding of what it means to be a rational being with self-knowledge, so I would think that his idea of the image of the Trinity in
man is the best candidate for his definition of “self.”