I am critical of the common translation of attā as self/soul, both for linguistic reasons and for reasons of consistency within the suttas. For anyone interested in the complex historical development of the term ātman before the Buddha here are a few papers:
Elizarenkova - The word ātmán in the R̥gveda (2005)
This paper investigates the oldest layer of ancient Indian texts…:
The analysis of the lexical meanings of åtmán- represented by various cases gives a scale of meanings, beginning with “breath”, “soul” and ending with “body”. Thus, the concept of soul was not strictly separated from the physical substance – they were linked together by a continuous chain of lexical shades.
The following paper is about the next layer of texts and includes the Atharvaveda.
Orqueda - Semantic Change of Atman in the Rig Veda and Atharvaveda (2015):
The results of this research show that ātmán- acquires new meanings and uses during the course of this process (‘being, ‘self’), without losing the previous ones (‘vital breath’, ‘breathe’). The systematisation of the different uses into a semantic map leads to the conclusion that: 1) the directionality of this semantic change is similar to that of equivalent words in other languages, and 2) this change is closely connected to that previously experienced by tanū́- ‘body, ‘self’.
In her book “Reflexivity in Vedic” (2019, p.188), Orqueda also references Kahle, who in his dissertation (in Spanish) comments on the further development of the term ātman in the Brahmana period:
Kahle (2012) makes a further interesting observation, as he connects this change with that of related terms within the semantic field. Kahle proposes that the meaning ‘vital breath’ is assumed by prāṇá- in the Brāhmaṇas, while ātmán- becomes specifically associated with the concept of ‘being’ or ‘person’. Thus, ātmán- evolves from ‘vital soul’ to the identity of the being, dragging a change in the relation with ásu- ‘vital breath’ (Kahle, 2012: 550).
If someone is interested in this very detailed dissertation, it’s here:
Kahle - El surgimiento de la doctrina de la transmigración de las almas en la India (2012)
Since I’m tired of the camps and the ‘discussions’ around the topic I just want to provide the literature for whoever is open-minded and interested enough to engage with the subtleties of linguistic research.