resurfaces to some extent. The ecumenical texts do not mention self-
recognition explicitly, but at least some ecumenists assume a need for
conversion and revision in which the recognizer undergoes a change.
The idea that a new self-recognition emerges from the ecumenical
dialogue is present in ecumenism.
The present study has outlined two different models of self-
recognition. There is,first, the model ofintrospective recollection.
Such a model of self-consciousness was already present in the
Greco-Roman world and is employed by Augustine. As the model
claims that self-recognition occurs on the basis of given patterns
stored in the memory, it is also preserved and developed in modern
psychology and current use of language. The second model, which
can be calledrelational self-discovery, is formulated by Ficino and
Calvin and continues to be present in Hegel. This model claims that
we reach a new qualitative stage of self-awareness through relating to
others and seeing ourselves in a new light through such relationships.
In religion, this means a relationship to God. Faith and love are the
basic attitudes of this relationship; this model is closely linked with
the so-called second paradigm of religious recognition, the promise of
self-preservation.
In comparing this with Ricoeur, one cannot fail to see that
Ricoeur’s line from Augustine to Bergson corresponds to ourfirst
model. Ricoeur emphasizes, probably rightly, that the Greek concept
ofanamnesisis assumed in this line or model.^67 However, Ricoeur
ignores the second model, although it is more closely connected with
the explicit phrase‘recognize oneself’. Interestingly, Ricoeur discusses
the phenomenon of promises in this context. For him, promises are the
forward-looking counterpart of backward-looking memory. At the
same time, promises need to be remembered to be kept. However,
Ricoeur’s discussion on promises is only very loosely connected with
the notion of self-recognition.^68
The present study has also employed the concept of the promise to
depict the performative and relational nature of the second paradigm,
the feudal or social bond leading to self-preservation. In terms of the
present study, promises belong to a model that is different from
memory. While the recollection model emphasizes the introspective,
(^67) Ricoeur 2005, 113–26. (^68) Ricoeur 2005, 109–10, 127–34.
238 Recognition and Religion