Deification of the other

Man is always seeking God, not always out of love, but most times, out of need. This need could be both material need and intellectual need. The material need includes the need for health, wealth and comfort, while the intellectual need is the need to know. St. Augustine maintains that man would not find peace until he finds God. This means that our intellectual urge makes us restless, and the only remedy to that restlessness is the knowledge of God.
If the self was god, then, the Socratic injunction would have soothed this intellectual urge, for Socrates said: "Man know thyself." Thus, in knowing oneself, one could have found rest. But since man never found rest just after knowing himself, his further search for something other than himself stands as an indication that there is a god outside his 'self'. This god outside the self is the 'other'.
Aristotle claims that man is a social animal. His use of the word 'animal' has the implication of 'uncontrollable urge'. Heidegger's interpretation of the word 'social' is simply 'being with others'. Thus, if you juxtapose the two, then Aristotle could be interpreted as follows: man has an uncontrollable urge to be with the other.
The reason for this uncontrollable urge to be with the other is that there is something in the other without which the self is incomplete. Thus, man would remain restless until he finds the other by whom he is complemented. The Bible, in Genesis says that when God finished crating man, He saw that it was not good for man to be alone. So, He created him a 'help mate'. By this, God shows the essential status of the other to the self.
To deify the self, then, a new concept of god must be assumed as follows: a being without whom the self is incomplete. If man needs the other so much as to be incomplete and even restless without the other, then to that extent, the other is deified.