考量作者的問題時，也有必要考慮到作者與主體性之間的概念關連，根據這樣的關聯，自我才有其場所。如何在世界中給自己定位呢？當然，事實上在世上有其地位，但究竟如何給予定位則激起諸多的深刻思慮。對呂格爾來說，自我的事實性是在對自我的反覆追問中所勾勒出來的。自我(主體性的根源)是恆常地被構成出來的。在存有論的根粒上，自我的同一性在面對著詮釋的諸種衝突時，延續著詮釋學的迂迴'維持著敘事的模擬痕跡，也被引導到倫理與道德之間的中介，最後則是發現到一種經過摺疊、打開摺疊的認可過程。本文試著刻劃自我問題的複雜性，並以此問題當作理解呂格爾詮釋學的動機，從而聯繫到作者問題的再思考。根據自我，我們才把握到詮釋之中的自我理解，這種自我理解打開而且擴大了詮釋學循環，也對自己展示出存在的一種主要關切。這樣的詮釋學舉動重新將作者的功能直於存有論的平面上。

In order to respond to the question of the authorship, it is of interest to consider the conceptual relation of the author with the subjectivity for which the self has its place. How to place the self in the universe? As a fact, there is of no doubt a place of man in this universe. But how to determine its place arouses profound considerations. For Paul Ricoeur, who is attentive to the context of the metaphysics of the subjectivity, the facticity of the self is articulated in a repetitive questioning of the self. The self, origin of the subjectivity, is constantly constituted on several occasions. Having an ontological root, the self-identity continues the hermeneutical detour in the confrontation with the conflict of interpretations, keeps a mimetic trace of narration, is conducted in the mediation between ethics and morals, and finally finds a folded and unfolded recognition. We try to sketch the complicity of the problem of the self, which serves as a clue to understand the Ricoeurian motivation of hermeneutics. With the self, we are led to catch the self-understanding in the interpretation, which opens and enlarges the circle and manifests to itself a central interest of the existence. This hermeneutical move replaces the author function in an ontological level.