The (dis)continuism debate—the debate over whether remembering is a form of imagining—is a prominent one in contemporary philosophy of memory. In recent work, Langland-Hassan (2021) has argued that this debate is best understood as a dispute over whether remembering is a form of constructive imagining. In this paper, I argue that remembering is not a form of constructive imagining because constructive processes in remembering and imagining are constrained, and hence controlled, in different ways at the level of consciousness. More specifically, (...) I argue that remembering and imagining differ in terms of the interventions we can make on the constructive processes as they unfold. If this is correct, then a form of discontinuism is vindicated: remembering and imagining are, on this view, processes of different kinds. (shrink)

Philosophers of memory have approached the relationship between memory and imagination from two very different perspectives. Advocates of the causal theory of memory, on the one hand, have motivated their preferred theory by appealing to the intuitive contrast between successfully remembering an event and merely imagining it. Advocates of the simulation theory, on the other hand, have motivated their preferred theory by appealing to empirical evidence for important similarities between remembering the past and imagining the future. Recently, causalists have argued (...) that simulationism is unable to accommodate the difference between successful remembering and forms of unsuccessful remembering or mere imagining such as confabulating. This paper argues that, while these arguments fail, simulationism, in its current form, is indeed unable to provide a fully adequate account of unsuccessful remembering. Rather than suggesting a return to causalism, the paper proposes a new form of simulationism, a virtue theory of memory modelled not on the process reliabilist epistemology that has so far served as the inspiration for the simulation theory but instead on virtue reliabilist epistemology, and shows that this new theory grounds a more adequate account of unsuccessful remembering. (shrink)

The claim that episodic memory is immune to error through misidentification enjoys continuing popularity in philosophy. Psychological research on observer memory—usually defined as occurring when one remembers an event from a point of view other than that that from which he originally experienced it—would seem, on the face of it, to undermine the IEM claim. Relying on a certain view of memory content, Fernández, however, has provided an ingenious argument for the view that it does not. This paper reconstructs Fernández’ (...) argument and shows that there is reason to reject the definition of observer memory and the view of memory content on which it relies. Once these are rejected, it turns out that observer memory does indeed imply that the IEM claim is false. (shrink)

Merrill, Booker and Fivush examine the social functions associated with transmitting intergenerational narratives to adolescents and emerging adults and how these family stories affect identity formation in early adulthood. Merrill et al. observed that the intergenerational stories of parents’ transgression and proud moments told by adolescents and emerging adults operate as a way to transmit life lessons, strengthen relationships with the parent and give insights into their parents and their self.

We argue that the causal theory of memory and the simulation theory of memory are not as straightforwardly incompatible as they are usually taken to be. Following a brief review of the theories, we describe alternative normative and descriptive perspectives on memory, arguing that the causal theory aligns better with the normative perspective and the simulation theory with the descriptive perspective. Taking explanatory contextualism about perception as our starting point, we then develop a form of explanatory contextualism about memory, arguing (...) that, depending on the context in which we find ourselves, either the normative perspective or the descriptive perspective may be appropriate. It follows that, while the causal theory and the simulation theory cannot both be right with respect to a given perspective, and while it is necessary to choose one perspective or the other in a given context, there an important sense in which we need not choose between causalism and simulationism. We conclude by differentiating our position from and critiquing a related position developed by Craver (2020) and defending our position against objections. (shrink)

Episodic memory has been analyzed in a number of different ways in both philosophy and psychology, and most controversy has centered on its self-referential,autonoeticcharacter. Here, we offer a comprehensive characterization of episodic memory in representational terms and propose a novel functional account on this basis. We argue that episodic memory should be understood as a distinctive epistemic attitude taken toward an event simulation. In this view, episodic memory has a metarepresentational format and should not be equated with beliefs about the (...) past. Instead, empirical findings suggest that the contents of human episodic memory are often constructed in the service of the explicit justification of such beliefs. Existing accounts of episodic memory function that have focused on explaining its constructive character through its role in future-oriented mental time travel do justice neither to its capacity to ground veridical beliefs about the past nor to its representational format. We provide an account of the metarepresentational structure of episodic memory in terms of its role in communicative interaction. The generative nature of recollection allows us to represent and communicate the reasons why we hold certain beliefs about the past. In this process, autonoesis corresponds to the capacity to determine when and how to assert epistemic authority in making claims about the past. A domain where such claims are indispensable are human social engagements. Such engagements commonly require the justification of entitlements and obligations, which is often possible only by explicit reference to specific past events. (shrink)

We propose that episodic thought (i.e., episodic memory and imagination) is a domain where the language-of-thought hypothesis (LoTH) could be fruitfully applied. On the one hand, LoTH could explain the structure of what is encoded into and retrieved from long-term memory. On the other, LoTH can help make sense of how episodic contents come to play such a large variety of different cognitive roles after they have been retrieved.

One can remember events and one can remember facts: to remember an event (e.g. the barista's pouring my coffee this morning), one needs to have personally witnessed this event. To remember a fact (e.g. that the barista was trained in Italy), it suffices to have learned this fact from some other source. The distinction between event-directed (i.e. experiential) and fact-directed (or propositional) attitudes is an established distinction in philosophy, psychology, and cognitive science that is also exemplified by other attitudes (incl. (...) seeing, imagining, and dreaming). Until recently, semantics and the philosophy of language have assumed that experiential attitudes can be more or less straightforwardly reduced to propositional attitudes. However, new work has identified some key properties of experiential attitudes that cast doubt on this reducibility. The present paper discusses the most notable of these properties, focusing on experiential attitude reports. It links these properties to recent developments in formal and philosophical semantics in an effort to foster the development of a rigorous, empirically adequate account of experiential attitudes. (shrink)

Fernández offers an account of the nature of episodic memory that marries two core ideas: role-functionalism about episodic memory, and self-reflexive mnemonic content. One payoff of this view is that episodic memory judgments are immune to error through misidentification. Fernández takes this to reveal something important about the nature of one’s self-awareness in memory and our first-person conception of ourselves. However, once one sees why such judgments are immune in this way, according to the proposed account, the fact that they (...) are immune becomes moot. While technically immune to error through misidentification, episodic memory judgments are not grounded in a way such that they have any interesting epistemological import for the subject, and any insights about our self-awareness and self-conception are directly derivable from the metaphysics of memory content alone. (shrink)

In approaching the question of whether groups of people can have cognitive capacities that are fundamentally different than the cognitive capacities of the individuals within the group, we lay out a Multiple, Interactive Levels of Cognitive Systems (MILCS) framework. The goal of MILCS is to explain the kinds of cognitive processes typically studied by cognitive scientists, such as perception, attention, memory, categorization, decision making, problem solving, and judgment. Rather than focusing on high-level constructs such as modules in an information processing (...) flow diagram or internal representations, MILCS focuses on mechanisms that allow systems to engage in flexible, adaptive behavior. Examples of these mechanisms are network structure-process pairs that: combine data from perception with top-down theories, achieve consistency and consensus through information exchange, selectively attend to information globally assessed as relevant, and develop specialized units from originally homogeneous networks through competition among the units. Two such systems are considered in some detail -- lateral inhibition within a network for selecting from a candidate set the option that is most attractive, and a diffusion process for accumulating evidence to reach a generally rapid and accurate decision. These system descriptions are aptly applied at multiple levels, including within and across people. These systems provide accounts that unify cognitive processes across multiple levels, can be expressed in a common vocabulary provided by network science, are inductively powerful yet appropriately constrained, and are applicable to a large number of superficially diverse cognitive systems. Given that people are typically highly motivated to participate in strong groups, cognitively resourceful people will tend to form groups that effectively employ cognitive systems at higher levels than the individuals. The impressive cognitive capacities of individual people do not eliminate the need to talk about group cognition. Instead, smart people generally form smart groups. (shrink)

Historical Discourse’s Truth Matrix was first posited by Michel Foucault to describe the emergence of a discourse of historical events subsequent to the cessation of war and established by the most powerful arbiters of those events. This paper adapts the implements of Foucault’s toolbox to conceptualise the dimensions of subjectivity that historical events pass through from the original event to the subsequent depictions of those events in historical writing or other media. The Corpus of Irish Historical Narratives (COIHN) is a (...) one-million-word representative corpus of oral-history witness testimonies taken from the Bureau of Military History Archive (BMH) which depict the events surrounding the Irish struggle for independence from the lead up to the 1916 rising to the signing of the Anglo-Irish treaty in 1921. The archive provides a rich source of both historical, social and cultural data and has been the source of many publications pertaining to events of this pivotal time in Irish history. This study takes a hybrid corpus-driven and corpus-based approach to the analysis of epistemic modality in these statements through hedged expressions using mental process verbs and, in doing so, offers a framework for the analysis of a core dimension of historical discourse’s truth matrix. The notion of ‘paradoxical authority’ is proposed, stating that the authority of a witness is boosted rather than mitigated by expressing weak commitment to the truth of a proposition. (shrink)

Bietti, Tilston and Bangerter take an evolutionary approach towards memory transmission and storytelling, arguing that storytelling plays a central role in the creation and transmission of cultural information. They suggest that storytelling is a vehicle to transmit survival‐related information that helps to avoid the costs involved in the first‐hand acquisition of that information and contributes to the maintenance of social bonds and group‐level cooperation. Furthermore, Bietti et al. argue that, going beyond storytelling’s individualist role of manipulating the audience to enhance (...) fitness of the narrator, that these adaptive functions of storytelling may well be assigned to other forms of language use besides narration (e.g., instructional discourse and argumentation). Based on this evidence, Bietti and colleagues claim that the specific adaptive function of storytelling lies in making sense of non‐routine, uncertain, or novel situations, thereby enabling collective sensemaking. (shrink)

Memory is everywhere in Blade Runner 2049. From the dead tree that serves as a memorial and a site of remembrance (“Who keeps a dead tree?”), to the ‘flashbulb’ memories individuals hold about the moment of the ‘blackout’, when all the electronic stores of data were irretrievably erased (“everyone remembers where they were at the blackout”). Indeed, the data wiped out in the blackout itself involves a loss of memory (“all our memory bearings from the time, they were all damaged (...) in the blackout”). Memory, and lack of it, permeates place, where from the post-blackout Las Vegas Deckard remembers it as somewhere you could “forget your troubles.” Memory is a commodity, called upon and consumed by the Wallace Corporation, purchased from the memory-maker, Dr Ana Stelline, who constructs and implants “the best memories” in replicants so as to instil in them real human responses. Memory is ubiquitous in Blade Runner 2049, involving humans, replicants, objects, and machines. Even “God,” we are told, “remembered Rachael.” Nowhere, though, is the depiction of memory more important than in the attempt to solve a question of identity. Officer K has a memory of his past. Even though he knows it is an implant, it is a memory he is emotionally attached to, frequently narrating it to Joi, his digital girlfriend. But it is a memory that starts to puzzle and trouble him. When K discovers the remains of a dead replicant, a female NEXUS-7, he uncovers a secret—this replicant was pregnant and died during childbirth, a discovery that could “break the world.” K is charged with hunting down the child and making the problem disappear. Yet as K starts seeking answers to the question of the child’s identity he gets inextricably caught up in the mystery. Is he merely Officer K, or is he Joe, the miracle child of Rachael and Deckard? The answer to this question hinges on K’s memory. But is the memory genuine? Is the memory his? Blade Runner 2049 encourages us to think deeply about the nature of memory, identity, and the relation between them. Indeed, the film does not just serve as a starting point for thinking about philosophical issues related to memory and identity. Rather, as we show in this chapter, the film seems to offer a view on these philosophical issues. Blade Runner 2049 offers us a view of memory as spread out over people, objects, and the environment, and it shows us that memory’s role in questions of identity goes beyond merely accurately recalling one’s past. Identity depends not on memory per se, but partly on what we use memory for. (shrink)