A striking thing about Augustine's Confessions is how relevant it is to many aspects of modern or contemporary thought, and the view of the self is one of these.
One current theoretical and research perspective on personal identity is known as "narrative identity," which Adams & McLean define as
a person’s internalized and evolving life story, integrating the reconstructed past and imagined future to provide life with some degree of unity and purpose.
The narrative identity begins to be formed in childhood, where it is deeply impacted by the parents, and grows from there:
Researchers have tracked the development of narrative identity from its origins in conversations between parents and their young children to the articulation of sophisticated meaning-making strategies in the personal stories told in adolescence and the emerging adulthood years. (Adams & McLean)
Crucial to this development is the memory:
Narrative identity consists of a dual memory system that generates autobiographical memories, some of which, because of their relevance to long-term goals and enduring conflicts, evolve into self-defining memories. (Singer, et al.)
These descriptions could have been written specifically about Augustine's Confessions. Beginning from his relationship to God In Book I, chapter 1, he quickly wanders into reflections about himself and God that lead to paradox, confusion (chapters 2–4), and even a sort of crisis of self-identity (chapter 5). He seeks an answer to these difficulties about who God is and who he is not in abstract philosophy but in his own life story, beginning from his own birth and concluding with the death of his mother, with whom he shares a profound moment of contemplation that seems to take them into eternity (Book IX, chapter 10).
When he does turn from autobiographical narrative to more discursive philosophical reflection, he begins with the faculty of memory, which, he concludes, is the faculty of the mind that creates his very self:
Great indeed is the power of the memory...and this thing is the mind, and this thing is I myself. (Book X, chapter 17)
Already the fourth-century A.D., Augustine understood and saw the self in terms of what twentieth-century psychology calls "narrative identity."