在謝勒那裡，人格存在的本真樣式在於「人格生成」或「人格救贖」，人格救贖或人格生成首先意味著一種真正的「志向改變」，它在根本上存在著一個「時機的要求」或「時機」。 謝勒意義上的「自身感受」恰恰構成了人格救贖的時機。但這樣一種「自身感受」究竟意味著什麼？它與人格生成或人格救贖的 關係又究竟怎樣？本文將首先討論「自身感受」問題的背景，並區分出「自身感受」的三種哲學含義，即在知識論層面上的「前概念的、前反思的、直接的、非對象化的和伴隨性」的「自身感受1」、在存在論層面上的作為「實存感受」的「自身感受2」，以及在倫理和宗教層面的、作為「精神的人格感受」和「自身價值感受」的「自身感受3」。「自身感受3」的現象學分析與舍勒「抽象的、靜態的價值-感受現象學」和「具體的、 動態的人格現象學」兩個層次緊密相關。這樣一種作為人格的精神感受或自身價值感受的「自身感受3」，比如精神羞感、敬畏、懊悔、恭順等等，最終就體現為人格自身救贖或「自身神聖化」的技藝、一種真正的人格志向改變的時機、或者一種人格生成的「可能性」。由此謝勒宗教感受現象學的一個重要的面向得以展現。

In Scheler, the genuine kind of the being or person is “the becoming of person” or “personal salvation [personliches Heil]•” “Personal salvation” or “the becoming of person” firstly means a genuine “alternation of the moral tenor [Gesinnungswandel],” and there lies a “demand of moment [Forderung der Stunde]'” or kairos in it also. “The self-feeling” in Scheler，s sense is equivalent to the kairos of personal salvation. But, what does the self-feeling mean? What relationship does it have with the becoming of person or personal salvation? In this essay, at first, we will discuss the backgrounds of the problem of self-feeling. Then, we will differentiate three kinds of philosophical meaning of “self-feeling.” They are “the pre-conceptual, pre-reflexive, direct, un-objectified and accompanied” “self-feeling 1” on the level of epistemology, “self-feeling 2” as “existing feeling” on the level of ontology, and “self-feeling 3” as “spiritual personal feeling” and “feeling of self-value” on the level of ethics and religious philosophy. The phenomenological analysis of “self-feeling 3” is closely related with two levels of Scheler，s “abstract and static phenomenology of value-feeling” and “concrete and dynamic phenomenology of person.” “Self-feeling 3,” as spiritual feeling of person or feeling of self-value, such as spiritual shame [das geistige schamgejuhl], reverence [Ehrfurcht], repentance [Reue] and humility [Demut], ultimately appears as the technique [Technik] of personal self-salvation or self-sanctification [Selbstheiligung~], the kairos of a genuine personal alternation of the moral tenor, or the “possibility” of the becoming of person.” Thus, an important dimension of Scheler，s phenomenology of religious feelings is unfolded.