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Journal articles on the topic 'Language of confession'

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Published: 4 June 2021

Last updated: 4 February 2022

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1

Beck, Andreas J. "Reformed Confessions and Scholasticism. Diversity and Harmony." Perichoresis 14, no. 3 (2016): 17–43. http://dx.doi.org/10.1515/perc-2016-0014.

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Abstract This paper discusses the complex relationship of Reformed confessions and Reformed orthodox scholasticism. It is argued that Reformed confessions differ in genre and method from Reformed scholastic works, although such differences between confessional and scholastic language should not be mistaken for representing different doctrines that are no longer in harmony with each other. What is more, it is precisely the scholastic background and training of the authors of such confessions that enabled them to place their confessional writings in the broader catholic tradition of the Christia

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2

Engelbrecht, B. J. "'n Nuwe ekumeniese geloofsbelydenis?" HTS Teologiese Studies / Theological Studies 43, no. 1/2 (1987): 72–85. http://dx.doi.org/10.4102/hts.v43i1/2.5727.

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A new ecumenical confession of faithRecently theologians, church leaders and even churches from all over the world expressed the desirability of a new confession of faith, preferably an ecumenical confession. The Reformed Church in America proposed a new confession with their Song of Hope. They still maintain large parts of their 16th century reformed confessions but the following motives played a role in their desire for a new confession:• The necessity to correct the existing, 'old' confessions in the light of modem scientific Bible-research, e g on the doctrine of predestination.• The need

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3

Van Niekerk, A. C. J. "Moet ons die Belydenis van belhar (1986) as 'n nuwe Belydenisskrif aanvaar?" Verbum et Ecclesia 17, no. 2 (1996): 443–55. http://dx.doi.org/10.4102/ve.v17i2.530.

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Can we accept the Confession of Belhar (1986) as a new doctrinal confession? The possibility exists that the Dutch Refonned Church (DRC) could stop the process of church unity in its own family due to its refusal to accept The Confession 1986 (Confession of Belhar) as afourth refonned confession. In this article the question of acceptance is examined from four perspectives and it is concluded that it should be accepted if the DRC wants to gain credibility. First the nature, characteristics and history of confessions oblige the Church in difficult situations to adopt new confessions. Secondly t

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Archer, Wendy, and Ruth Parry. "Blame attributions and mitigated confessions: The discursive construction of guilty admissions in celebrity TV confessionals." Discourse & Communication 13, no. 6 (2019): 591–611. http://dx.doi.org/10.1177/1750481319856204.

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Drawing on insights from conversation analysis, discursive psychology and social psychology, this article describes some interactional features of two celebrity TV confessionals and the resources used by the TV interviewers and celebrity guests to attribute, accept or deny responsibility for their transgressions. The analytic interest lies in how confessions are locally and interactionally managed, that is, how ‘doing confessing’ is achieved in the television interview context. We show how the host’s opening turn constrains the celebrity guest’s contribution and secures overt admission of guil

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5

Hood, Jared. "Warfield, Infallibility, and the Westminster Confession." Reformed Theological Review 80, no. 1 (2021): 49–75. http://dx.doi.org/10.53521/a285.

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To what degree is A. A. Hodge’s and especially B. B. Warfield’s understanding of inerrancy consistent with the Westminster Confession? Does their emphasising of truthfulness as a dominating quality of Scripture correlate with the Confession’s perspective? Is their concept of the unerring ancient texts present in the Confession? Did they retreat from what the Confession says about the purity of the extant original-language copies of Scripture? It is argued that the answer to all three questions is broadly in the affirmative, with appropriate qualifications.

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6

Kolb, Robert. "Kurshalten im Konflikt: Die an Wittenberg orientierten Siebenbürger Bekenntnisschriften und ihre Begutachtung an deutschen Universitäten (1557–1572)." Journal of Early Modern Christianity 8, no. 1 (2020): 71–88. http://dx.doi.org/10.1515/jemc-2021-2005.

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Abstract Groups of pastors in Siebenbürgen issued three confessions of faith between 1557 and 1572 – the Consensus Doctrinae (1557), the Brevis Confessio (1561), and the Formula pii consensus (1572) – in which they defended their view of the Lord’s Supper in line with Wittenberg teaching against medieval teaching and against challenges from Swiss Reformed theologians. These documents reflect both conditions in Siebenbürgen and the streams of thinking in the wider environment of Luther’s and Melanchthon’s followers. The Brevis Confessio was published with memoranda from four German universities

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7

Thomas, Linda. "Confession." College English 57, no. 6 (1995): 711. http://dx.doi.org/10.2307/378576.

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8

Carswell, W. John. "The Language of the Church: Westminster in Review." Theology in Scotland 26, no. 1 (2019): 73–87. http://dx.doi.org/10.15664/tis.v26i1.1846.

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This paper reflects on the debate at the 2018 General Assembly of the Church of Scotland on reviewing the status of the Westminster Confession of Faith as its principal subordinate standard of faith. It considers the role of doctrine in the church; whether it is appropriate to devote time and resources to consideration of doctrinal statements at this juncture when the church may be seen to be seen to be facing more pressing issues; and whether a framework such as the Presbyterian Church (USA)’s Book of Confessions might serve as a useful model for the way ahead – or whether such an approach wo

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9

Bartolini, Maria Grazia. "Handling Sin in Seventeenth-Century Ukraine: the Sacrament of Confession between Community and Individuals." Zeitschrift für Slawistik 63, no. 3 (2018): 455–88. http://dx.doi.org/10.1515/slaw-2018-0032.

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SummaryMy paper has two aims: first to examine the place of early modern Ruthenian sacramental confession within the disciplining of attitudes enforced by the modern state and church upon the conduct of daily life. Second, to explore its contribution to the creation of a new relationship between the private sphere of conscience and the public sphere of politics and laws. In this study, I turn to homilies, sacramental treatises, and confessional manuals to reconstruct a “genealogy of confession” that takes into account both its disciplinary function as a means of preventing transgression and it

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10

Scherr, Barry P. "God-Building or God-Seeking? Gorky's Confession as Confession." Slavic and East European Journal 44, no. 3 (2000): 448. http://dx.doi.org/10.2307/309591.

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11

Battistella, Edwin, and Roger W. Shuy. "The Language of Confession, Interrogation, and Deception." Language 76, no. 3 (2000): 731. http://dx.doi.org/10.2307/417160.

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12

Duff, Brian. "Confession, sexuality and pornography as sacred language." Sexualities 13, no. 6 (2010): 685–98. http://dx.doi.org/10.1177/1363460710384557.

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13

Briggs, Charles L. "Notes on a “confession”." Pragmatics. Quarterly Publication of the International Pragmatics Association (IPrA) 7, no. 4 (1997): 519–46. http://dx.doi.org/10.1075/prag.7.4.04bri.

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14

Rafael, Vicente L. "Confession, Conversion, and Reciprocity in Early Tagalog Colonial Society." Comparative Studies in Society and History 29, no. 2 (1987): 320–39. http://dx.doi.org/10.1017/s0010417500014535.

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If one were a Tagalog convert to Christianity in the seventeenth or early eighteenth century, one would have probably been compelled to go to confession at least once a year. Confronting the Spanish priest, one would be subjected to his anxious probing in the vernacular as he proceeded through a checklist of possible transgressions against each of the Ten Commandments. Such checklists in the local language, called confessionarios, were common throughout the colonial period. Compiled by missionaries skilled in the Tagalog, they were designed to serve as mnemonic devices to aid Spanish clerics i

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15

Schnabel, Eckhard. "DIVINE TYRANNY AND PUBLIC HUMILIATION: A SUGGESTION FOR THE INTERPRETATION OF THE LYDIAN AND PHRYGIAN CONFESSION INSCRIPTIONS." Novum Testamentum 45, no. 2 (2003): 160–88. http://dx.doi.org/10.1163/15685360360623493.

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AbstractThe Lydian and Phrygian confession inscriptions dating mostly to the 2nd and 3rd centuries C.E. have provoked less discussion than one would expect. This paper focuses on what was probably the main reason for the pressure to confess sins publicly. A major cause for public confession seems to have been the perceived necessity to reinforce the control of the local god over his or her devotees. The impetus may have been the spreading of the Christian faith in Lydia and Phrygia. It is suggested that the local religious functionaries may have responded by heightening the people's awe concer

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16

Lowe, Valerie. "‘Unsafe Convictions’: ‘Unhappy’ Confessions in The Crucible." Language and Literature: International Journal of Stylistics 3, no. 3 (1994): 175–95. http://dx.doi.org/10.1177/096394709400300302.

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This article examines the speech act of confession in Arthur Miller's play The Crucible, and the differing conditions under which the act occurs. By examining the confession of a black female slave which is pivotal to the plot of the play, I will argue that under Austin's rules for ‘happy’ performatives the confession is void, and that the social status of the individuals involved affects the constitutive rules governing the act of confession itself.

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17

Van Zyl, S., and J. Sey. "The compulsion to confess." Literator 17, no. 3 (1996): 77–92. http://dx.doi.org/10.4102/lit.v17i3.623.

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This paper draws on the work of Michel Foucault in order to sketch a preliminary genealogy of the practice of confession in the twentieth century. The essay argues that confession has undergone major transformations, not only from a chiefly religious to a secular practice, hut to a form of psychologised self-knowledge productively typical of knowledge itself in post-Kantian modernity. In other words, we argue that confession has become diffused through knowledge practices such that it becomes imperative to confess to a particular style or use of language in the pursuit of such knowledge. The c

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18

Doty, Kathleen L., and Risto Hiltunen. "“I will tell, I will tell”." Journal of Historical Pragmatics 3, no. 2 (2002): 299–335. http://dx.doi.org/10.1075/jhp.3.2.07dot.

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This study focuses on the records of confessions by individuals accused of witchcraft in Salem in 1692, both those presented in direct discourse and in reported discourse. We analyze the material from two viewpoints: the pragmatic features of the discourse and narrative structure and function. The data consists of 29 individual records, with eight cases selected for closer scrutiny. The records span the period from March through September 1692. In the pragmatic analysis we study the question and answer patterns from the point of view of the examiners and the accused. The analysis of narrative

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19

Sarmiento Pérez, Marcos. "The interpreter in the sacramental confession in the Catholic Church, with special attention to sixteenth- and seventeenth-century Spain." Culture & History Digital Journal 7, no. 1 (2018): 012. http://dx.doi.org/10.3989/chdj.2018.012.

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Within the context of the history of interpreting and focusing on Catholic Europe, with special attention to sixteenth- and seventeenth-century Spain, this paper looks at linguistic mediation between a penitent and his confessor who do not speak the same language. After outlining the evolution of the sacrament of penance up to the regulations arising from the Council of Trent, the ecclesiastical provisions that established the degree of intervention of interpreters in the sacramental confession are presented. Evidence of its implementation in several multilingual groups (pilgrims and crusaders

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20

Ives, Rich. "The Faith Healer's Secret Confession." College English 54, no. 5 (1992): 585. http://dx.doi.org/10.2307/378157.

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21

Tran, Ben. "The Literary Dubbing of Confession." PMLA/Publications of the Modern Language Association of America 133, no. 2 (2018): 413–19. http://dx.doi.org/10.1632/pmla.2018.133.2.413.

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Although the united states lost the vietnam war on the battlefield, it won the war on two long-term fronts: economic ideology and cultural memory. A mere eleven years after the fall of Saigon in 1975, the Vietnamese government officially transitioned from a ration economy to a market-socialist one. This perestroika resulted in capitalist development, more akin to what the United States had propagated when it entered the war to prevent the cascading growth of communism throughout Asia. The United States also triumphed in terms of memory, dominating narratives of the war through the global influ

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22

Nicholson, Colin, and Jeremy Tambling. "Confession: Sexuality, Sin, the Subject." Modern Language Review 88, no. 1 (1993): 161. http://dx.doi.org/10.2307/3730808.

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23

Cherewatuk, Karen. "Malory's Launcelot and the Language of Sin and Confession." Arthuriana 16, no. 2 (2006): 68–72. http://dx.doi.org/10.1353/art.2006.0090.

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24

Stroganov, Mikhail V. "“SCRAPYARD GARDENS”, OR ROMANTIC GRAFFITI AS PUBLIC STATEMENTS." Folklore: structure, typology, semiotics 3 (2020): 111–55. http://dx.doi.org/10.28995/2658-5294-2020-3-3-111-155.

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Romantic graffiti come in two types: confessional and directive. Confessional graffiti are spontaneous, these are an outburst of feelings. A confession of love is usually accompanied by a name, but if the inscription is made right below the addressee’s window, the name is lacking. It is often substituted by a pet name which is more specific for the speaker than a name. A confession is expressive, it praises the addressee and expresses adoration of them. Congratulations are usually related to a birthday or to a birth of a child. Directive graffiti are well-thought-out; they sometimes feature qu

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25

McGuigan, John. "To Go and Sin Once More: Confession and Joyce's ‘Nausicaa’ Episode." Modernist Cultures 10, no. 2 (2015): 201–26. http://dx.doi.org/10.3366/mod.2015.0109.

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While critics note the saturation of Gerty MacDowell's mind with British commercial culture in the ‘Nausicaa’ episode of James Joyce's Ulysses, less well noted is the language and logic of Ireland's other master, Rome. In addition to the Marian images of piety and purity Gerty would have learned through religious societies like the Children of Mary, one finds elements of the Roman Catholic Sacrament of Reconciliation. Joyce's rejection of the Catholic Church being common knowledge, it is surprising to find that the language and logic of confession which pervades much of Gerty's narrative and t

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26

Dunbar, Norah E., Quinten S. Bernhold, Matthew L. Jensen, and Judee K. Burgoon. "The Anatomy of a Confession: An Examination of Verbal and Nonverbal Cues Surrounding a Confession." Western Journal of Communication 83, no. 4 (2018): 423–43. http://dx.doi.org/10.1080/10570314.2018.1539760.

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27

King, Barry. "Stardom, celebrity and the para-confession." Social Semiotics 18, no. 2 (2008): 115–32. http://dx.doi.org/10.1080/10350330802002135.

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28

Kucała, Bożena. "JOHN BANVILLE’S SHROUD: A DECONSTRUCTIONIST’S CONFESSION." Studia Anglica Posnaniensia 48, no. 2-3 (2013): 93–102. http://dx.doi.org/10.2478/stap-2013-0009.

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ABSTRACT This article analyses John Banville’s novel Shroud as the protagonist’s autobiography which both follows and resists the confessional mode. Axel Vander, an ageing famous academic and champion of deconstruction, faces the necessity to confront his real self, although he spent his entire academic life contesting the concept of authentic selfhood. Alluding to the infamous case of Paul de Man, whose deconstructionist theories have been reinterpreted in the light of the revelation of his disgraceful wartime past, Banville’s novel presents a man who veers between the temptation to fall back

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29

Cohen, Henry. "The river, the levee, love, and confession: The thematics of Grazia Deledda’s L'argine." Forum Italicum: A Journal of Italian Studies 48, no. 3 (2014): 411–27. http://dx.doi.org/10.1177/0014585814542788.

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Grazia Deledda’s late novel L’argine is set in a modern Italy that is very different from the primitive peasant Sardinian society in which she situated the novels for which she is best known. Themes that play a prominent role in her earlier cycle of novels are still recognizable in her later work, but in an attenuated, less socially destructive form. The paired themes of a wild river and the embankment meant to control it are developed on literal, metaphorical, and symbolic levels. The complicated plot is built around a chain of unrequited loves and an intriguing conflation of the characters t

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30

Seegel, Steven. "Confession, Language, Ethnicity, and the Many Faces of Russian Empire." Ab Imperio 2008, no. 3 (2008): 417–22. http://dx.doi.org/10.1353/imp.2008.0071.

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Кадио, Джульетт, and С. Горшениной. "Confession, Language, Ethnicity, and the Many Faces of Russian Empire." Ab Imperio 2008, no. 3 (2008): 423–29. http://dx.doi.org/10.1353/imp.2008.0093.

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32

Niessen, James P. "Confession, Language, Ethnicity, and the Many Faces of Russian Empire." Ab Imperio 2008, no. 3 (2008): 430–36. http://dx.doi.org/10.1353/imp.2008.0115.

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33

Tsys, O. P. "Sacraments of confession and communion in the «foreign» parishes of the Tobolsk North (XVIII – early XX centuries)." Bulletin of Ugric studies 10, no. 4 (2020): 789–97. http://dx.doi.org/10.30624/2220-4156-2020-10-4-787-797.

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Introduction: the article notes that in the spread of Orthodoxy among the indigenous population of North-West Siberia, Christian rituals played a special role, among which confession and communion are distinguished. The study of the influence of these sacraments on newly baptized allows to better understand the methods of Christianization of the region, peculiarities of relations of the Orthodox clergy and the «foreign» congregation, the nature of interaction of representatives of two different cultures: arrived and autochthonous. Objective: to identify the regional specifics of organization a

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34

Idziak-Smoczyńska, Urszula. "Wittgenstein and the Theatre of Confession." Wittgenstein-Studien 9, no. 1 (2018): 31–49. http://dx.doi.org/10.1515/witt-2018-0004.

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Abstract:In this article we perform a juxtaposition of Wittgenstein’s confession with the art of drama. Our aim is to transpose the private language argument criticizing the ostensive definition of internal objects (beetle in a box thought experiment) onto confession and the art of drama performance. The play (possibly called “game”) of the actor is not an expression of his soul interior, but an autonomous necessity in the most decisive meaning – which means: the only thing to be done. Correspondingly, confession doesn’t express any interior misery – it is an acting (the double sense of this w

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35

Byrd, Charles, and Les W. Smith. "Confession in the Novel: Bakhtin's Author Revisited." Slavic and East European Journal 42, no. 3 (1998): 552. http://dx.doi.org/10.2307/309702.

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36

Peterson, Linda H. "Newman's Apologia pro vita sua and the Traditions of the English Spiritual Autobiography." PMLA/Publications of the Modern Language Association of America 100, no. 3 (1985): 300–314. http://dx.doi.org/10.2307/462084.

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Although some readers argue that the Apologia pro vita sua is not true autobiography, Newman in fact draws on models of spiritual autobiography in two traditions—one English and Protestant, the other Augustinian and Catholic. In the early chapters, Newman patterns his account on Thomas Scott's Force of Truth, presenting his own religious development as a series of encounters with theological texts but replacing the typological hermeneutics of Scott (and of most other Protestant autobiographers) with an interpretive method derived from ecclesiastical history. In later chapters, as he narrates h

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37

JENS, BENJAMIN. "Silence and Confession inThe Brothers Karamazov." Russian Review 75, no. 1 (2016): 51–66. http://dx.doi.org/10.1111/russ.12061.

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38

Zhernokleyev. "Dostoevskii, the Feuilleton and the Confession." Slavonic and East European Review 99, no. 1 (2021): 71. http://dx.doi.org/10.5699/slaveasteurorev2.99.1.0071.

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39

Peels, H. G. L. "‘Ik haat hen met een volkomen haat’ (Psalm 139:21-22)." NTT Journal for Theology and the Study of Religion 61, no. 1 (2007): 1–16. http://dx.doi.org/10.5117/ntt2007.61.001.peel.

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In this article the offensive prayer of Psalm 139:21-22 is investigated with regard to its language, context and intentions. It is argued that the central notion of ‘hatred’ does not necessarily imply malicious intentions. Subsequently, vv. 21-22 are shown to form an integral part of this psalm, which is a meditative confession with three specific theological motives. Within this context, vv. 21-22 function as a confessio via negationis. The poet sees hating the enemy primarily as the opposite of his turning and dedication to YHWH. Next, the utterance of vv. 21-22 is examined within its own co

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40

Rahman, Momin. "Jade's confession: racism and the dialectics of celebrity." Social Semiotics 18, no. 2 (2008): 133–48. http://dx.doi.org/10.1080/10350330802002143.

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41

Babanoski, Kire, and Ice Ilijevski. "TECHNIQUES OF CONDUCTING INTERROGATION DURING POLICE INVESTIGATION OF CRIMES." Knowledge International Journal 28, no. 6 (2018): 2101–7. http://dx.doi.org/10.35120/kij28062101k.

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Modern interrogation is a study in human nature with great level of psychological manipulation which is used by police officer. The main characteristic of a police interrogation is that the suspect is under strong psychological pressure from the interrogator in order to speak the truth and to give the confession. The main purpose of a police Interrogation is to obtain a confession and to come to the objective truth, or other critical information about the crime, from an interviewed suspect, who is subject of interrogation. Interrogation (also called questioning or interpellation) is interviewi

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42

Sjølyst-Jackson. "Confession, Shame, and Ethics in Coetzee and Knausgård." Scandinavian Studies 92, no. 3 (2020): 274. http://dx.doi.org/10.5406/scanstud.92.3.0274.

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43

Jensen, Matthew David. "Jesus “Coming” in the Flesh." Novum Testamentum 56, no. 3 (2014): 310–22. http://dx.doi.org/10.1163/15685365-12341473.

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This article argues that the present tense-form (ἐρχόµενον) used in the confession of 2 John 7 should be understood as parallel to the perfect tense-form (ἐληλυθότα) used in the confession of 1 John 4:2. After critically reviewing the five current ways the present tense-form is interpreted, the article outlines how recent research into verbal aspect indicates that the present and perfect tense-forms are closely related. Evidence of this relationship is then provided from 1 John allowing some conclusions to be drawn about the five current interpretive options.

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44

Chapel, Joseph. "The Word in the Sacrament of Confession." Teologia i Moralność 10, no. 2(18) (2015): 100–116. http://dx.doi.org/10.14746/tim.2015.18.2.7.

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The work of the Austrian dialogical thinker, Ferdinand Ebner, had both a direct and an indirect influence on the development of the Sacrament of Penance after Vatican Council II. Ebner's notion that humans are given the "word" by God, who is the "Eternal Thou," informed Vatican II's deepening theology of the word. Sin is understood as a rejection of dialogue, a closing of oneself to the Thou, for which authentic sacramental Confession offers the remedy, in and through the miracle of God's gift of speaking to humans. Ebner's influence on Vatican II is direct, especially in the elaboration of th

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45

Schroeder, S. "A Guide to Confession Large and Small in the Mexican Language, 1634." Ethnohistory 48, no. 1-2 (2001): 361–63. http://dx.doi.org/10.1215/00141801-48-1-2-361.

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46

Maree, C. "Truth and reconciliation: Confronting the past in Death and the Maiden (Ariel Dorfman) and Playland (Athol Fugard)." Literator 16, no. 2 (1995): 25–38. http://dx.doi.org/10.4102/lit.v16i2.608.

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Both plays deal with the devastating effects of the sociopolitical on the individual and point to the ways that factuality enters fiction, either to defictionalize it or refictionalize it. The characters in each play confront the past by seeking the truth, either to tell it or have it told to them. In Fugard's play, written in the middle o f a transition period, the confession is complete and this resolution places the play in the generally utopian world of protest theatre. Dorfman's play, written after the redemocratization of Chile, is grounded in uncertainties, half-truths and deceit. The c

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47

Županov, Ines G. "“I Am a Great Sinner”: Jesuit Missionary Dialogues in Southern India (Sixteenth Century)." Journal of the Economic and Social History of the Orient 55, no. 2-3 (2012): 415–46. http://dx.doi.org/10.1163/15685209-12341241.

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AbstractIn this article I look into a Jesuit dialogical and catechetical text—a confession manual—published in Tamil in 1580. Written as instructions for Tamil Catholics and for Jesuit confessors, these kinds of texts were nodal points in which Tamils and missionaries reprocessed their knowledge of each other and established rules for appropriate social interaction and Catholic sociability. My claim is that theConfessionairocaptured and condensed Tamil voices and arguments in a network of Jesuit normative vocabulary and offered a language of self-knowledge expressed in affective vocabulary. A

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48

Volkova, Anna G. "THE RECEPTION OF FRANCISCAN MYSTICS IN EUROPEAN POETRY OF THE 17TH CENTURY." Vestnik of Kostroma State University, no. 3 (2020): 117–21. http://dx.doi.org/10.34216/1998-0817-2020-26-3-117-121.

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European poetry of the 17th century has its own complicated metaphoric language the interpretation of which depends on understanding of different contexts. It is especially true about religious poetry that does not only use metaphors, motifs and stories from the Bible but also perceive the biblical text through some confessions and often through some directions within a confession. Such cultural and historical code is important and necessary for reception and interpretation of poetical text. Franciscans as a special direction in Roman Catholic spirituality influenced very much on European lite

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Lefstein, Adam, Itay Pollak, and Aliza Segal. "Compelling student voice: dialogic practices of public confession." Discourse: Studies in the Cultural Politics of Education 41, no. 1 (2018): 110–23. http://dx.doi.org/10.1080/01596306.2018.1473341.

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Schlösser, Ulrich. "Self-Knowledge, Action and the Language of Confession in Hegel's Phenomenology of Spirit." Hegel Bulletin 32, no. 1-2 (2011): 269–83. http://dx.doi.org/10.1017/s0263523200000264.

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Abstract:

This paper offers an outline of the central issue Hegel is concerned with in his discussion of spirit. The issue is: how can we possibly confirm our basic and comprehensive claims to validity? In the ‘Spirit’ section of the Phenomenology, Hegel focuses on what we nowadays would call ‘thick conceptions’. The corresponding claims to knowledge relate (a) to a general worldview and (b) to the objective norms embedded in this worldview. Furthermore, they also include (c) a claim to self-knowledge, which is correlated to both.Hegel suggests that if we want to validate these claims we should not look

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