Saul Frampton:

For Montaigne stands at the watershed of the two great intellectual movements of the past millennium: the darkened vaulting of medieval Christendom and the monstrous progeny of seventeenth-century science. In both of these, everyday life is, in a sense, relegated: in science into mechanism and matter; in religion into transitoriness and sin. Montaigne is like a man standing on a platform, waiting between these two trains. Yet during this silence, in the space of perhaps a few decades around the end of the sixteenth century, life begins to unfurl. For what Montaigne discovers is the power of the ordinary and the unremarkable, the value of the here-and-now.

He may have created our modern sense of self, or he may have been the first phenomenologist. Either way, the sense of selfhood that Montaigne explored is what Jackson Lears is wistful for here:

Among the educated professional classes, no one would be caught dead confusing intellectual inquiry with a quest for ultimate meaning, or with the effort to create an independent self. Indeed the very notion of authentic selfhood—a self determined to heed its own ethical and aesthetic imperatives, resistant to the claims of fashion, money, and popularity—has come to seem archaic. In an atmosphere dominated by postmodern irony, pop-neuroscience, and the technocratic ethos of neoliberalism, the self is little more than a series of manipulable appearances, fashioned and re-fashioned to meet the marketing needs of the moment. We have bid adieu to existential inwardness.