As humans, we frequently engage in mental time travel, reliving past experiences and imagining possible future events. This study examined whether similar factors affect the subjective experience associated with remembering the past and imagining the future. Participants mentally “re-experienced” or “pre-experienced” positive and negative events that differed in their temporal distance from the present , and then rated the phenomenal characteristics associated with their representations. For both past and future, representations of positive events were associated with a greater feeling of (...) re-experiencing than representations of negative events. In addition, representations of temporally close events contained more sensorial and contextual details, and generated a stronger feeling of re-experiencing than representations of temporally distant events. It is suggested that the way we both remember our past and imagine our future is constrained by our current goals. (shrink)

Where does the mind stop and the rest of the world begin? The question invites two standard replies. Some accept the demarcations of skin and skull, and say that what is outside the body is outside the mind. Others are impressed by arguments suggesting that the meaning of our words "just ain't in the head", and hold that this externalism about meaning carries over into an externalism about mind. We propose to pursue a third position. We advocate a very different (...) sort of externalism: an _active externalism_, based on the active role of the environment in driving cognitive processes. (shrink)

This article presents a theoretical model of the self processes involved in autobiographical memories and proposes competing hypotheses for the role of visual perspective in autobiographical memory retrieval. Autobiographical memories can be retrieved from either the 1st person perspective, in which individuals see the event through their own eyes, or from the 3rd person perspective, in which individuals see themselves and the event from the perspective of an external observer. A growing body of research suggests that the visual perspective from (...) which a memory is retrieved has important implications for a person’s thoughts, feelings, and goals, and is integrally related to a host of self-evaluative processes. We review the relevant research literature, present our theoretical model, and outline directions for future research. (shrink)

As humans, we frequently engage in mental time travel, reliving past experiences and imagining possible future events. This study examined whether similar factors affect the subjective experience associated with remembering the past and imagining the future. Participants mentally “re-experienced” or “pre-experienced” positive and negative events that differed in their temporal distance from the present , and then rated the phenomenal characteristics associated with their representations. For both past and future, representations of positive events were associated with a greater feeling of (...) re-experiencing than representations of negative events. In addition, representations of temporally close events contained more sensorial and contextual details, and generated a stronger feeling of re-experiencing than representations of temporally distant events. It is suggested that the way we both remember our past and imagine our future is constrained by our current goals. (shrink)

I argue against two popular claims. The first is a descriptive, empirical thesis about the nature of ordinary human experience: ‘each of us constructs and lives a “narrative” . . . this narrative is us, our identities’ (Oliver Sacks); ‘self is a perpetually rewritten story . . . in the end, we become the autobiographical narratives by which we “tell about” our lives’ (Jerry Bruner); ‘we are all virtuoso novelists. . . . We try to make all of our material (...) cohere into a single good story. And that story is our autobiography. The chief fictional char- acter . . . of that autobiography is one’s self’ (Dan Dennett). The second is a normative, ethical claim: we ought to live our lives narratively, or as a story; a ‘basic condition of making sense of ourselves is that we grasp our lives in a narrative’ and have an understanding of our lives ‘as an unfolding story’ (Charles Taylor). A person ‘creates his identity [only] by forming an autobiographical narrative – a story of his life’, and must be in possession of a full and ‘explicit narrative [of his life] to develop fully as a person’ (Marya Schechtman). (shrink)

An important function of the self is to identify external objects that are potentially personally relevant. We suggest that such objects may be identified through mere ownership. Extant research suggests that encoding information in a self-relevant context enhances memory , thus an experiment was designed to test the impact of ownership on memory performance. Participants either moved or observed the movement of picture cards into two baskets; one of which belonged to self and one which belonged to another participant. A (...) subsequent recognition test revealed that there was a significant memory advantage for objects that were owned by self. Acting on items had no impact on memory. Results are discussed with reference to the importance of self-object associations in cognition. (shrink)

Abstract A small but significant number of residents of Second Life (SL) insist that SL is as real to them as Real Life (RL) and that their SL avatars are as much themselves as their offscreen selves. This paper investigates whether this claim can be literally true in any philosophically interesting way. Using a narrative account of personal identity I argue that there is a way of understanding these identity claims according to which the actions and experiences of the offscreen (...) user and the online avatar are indeed actions and experiences of a single person. In the course of describing how this is so, the paper also uncovers new insights into how a narrative approach to personal identity should be structured and developed. Content Type Journal Article Category Special Issue Pages 1-15 DOI 10.1007/s13347-012-0062-y Authors Marya Schechtman, Department of Philosophy M/C 267, University of Illinois at Chicago, 1423 University Hall, 601 South Morgan Street, Chicago, IL 60607, USA Journal Philosophy & Technology Online ISSN 2210-5441 Print ISSN 2210-5433. (shrink)

Self-knowledge is based on several different forms of information, so distinct that each one essentially establishes a different 'self. The ecological self is the self as directly perceived with respect to the immediate physical environment; the interpersonal self, also directly perceived, is established by species-specific signals of emotional rapport and communication; the extended self is based on memory and anticipation; the private self appears when we discover that our conscious experiences are exclusively our own; the conceptual self or 'self-concept' draws (...) its meaning from a network of socially-based assumptions and theories about human nature in general and ourselves in particular. Although these selves are rarely experienced as distinct (because they are held together by specific forms of stimulus information), they differ in their developmental histories, in the accuracy with which we can know them, in the pathologies to which they are subject, and generally in what they contribute to human experience. (shrink)

When faced with intertemporal choices, which have consequences that unfold over time, we often discount the future, preferring smaller immediate rewards often at the expense of long-term benefits. How psychologically connected one feels to one’s future self-influences such temporal discounting. Psychological connectedness consists in sharing psychological properties with past or future selves, but connectedness comes in degrees. If one feels that one is not psychologically connected to one’s future self, one views that self like a different person and is less (...) likely to wait for the future reward. Increasing perceived psychological connectedness to one’s future self may lead to more far-sighted decisions. Episodic prospection may help in this regard. Episodic prospection is our ability to ‘pre-experience’ the future by mentally simulating it, drawing on information from episodic memory and other sources. Episodic memory and prospection are thought to involve a special form of consciousness, which underpins the capacity to appreciate the connection between one’s past, present, and future selves. Simulating the future self through prospection may increase felt psychological connectedness and support future-oriented decision-making. Yet this is where a puzzle arises. The imagery of episodic memory and prospection is perspectival: often one views the visualised scenario from a detached perspective, seeing oneself from-the-outside as if viewing another person. The aim of this paper is to characterise how the perspectival imagery of prospection relates to psychological connectedness, and to show that even though such imagery involves a detached perspective it can still be used to help reward one’s future self. (shrink)

Both Marya Schechtman and Galen Strawson appeal to autobiographical memory in developing their accounts of personal identity. Although both scholars share a similar conception of autobiographical memory, they use it to develop theories of personal identity that are radically distinct. Memories that are relevant for personal identity are generally considered to be personal (autobiographical) memories of those events in one’s lifetime to which one can gain first-personal access: memories from-the-inside. Both Schechtman and Strawson base their discussion of personal identity on (...) exactly this type of memory. Empirical evidence shows, however, that personal memory imagery is not only visualised from-the-inside, from a “field” perspective. Personal memories may also involve “observer” perspectives, in which one sees oneself from-the-outside in the remembered scene. Both Schechtman and Strawson appeal to the notion of remembering from-the-inside, but they remain silent on the phenomenon of observer perspectives in personal memory. I suggest that accounts of personal identity that appeal to memory should consider observer perspectives as one aspect of personal memory. I explore the implications that the acknowledgment and inclusion of observer perspectives would have for both Schechtman’s and Strawson’s accounts. Even though autobiographical memory is not their theoretical target, both Schechtman and Strawson base their accounts of personal identity on their understanding of autobiographical memory. Therefore, their depictions of the nature of personal identity are founded upon an incomplete picture of autobiographical memory. (shrink)

In this paper I discuss philosophical and psychological treatments of the question "how do we decide that an occurrent mental state is a memory and not, say a thought or imagination?" This issue has proven notoriously difficult to resolve, with most proposed indices, criteria and heuristics failing to achieve consensus. Part of the difficulty, I argue, is that the indices and analytic solutions thus far offered seldom have been situated within a well-specified theory of memory function. As I hope to (...) show, when such an approach is adopted, not only does a new, functionally-grounded answer emerge; we also gain insight into the adaptive significance of the process proposed to underwrite our belief in the memorial status of a mental state (i.e.,autonoetic awareness). (shrink)

In this article, I outline various ways in which artifacts are interwoven with autobiographical memory systems and conceptualize what this implies for the self. I first sketch the narrative approach to the self, arguing that who we are as persons is essentially our (unfolding) life story, which, in turn, determines our present beliefs and desires, but also directs our future goals and actions. I then argue that our autobiographical memory is partly anchored in our embodied interactions with an ecology of (...) artifacts in our environment. Lifelogs, photos, videos, journals, diaries, souvenirs, jewelry, books, works of art, and many other meaningful objects trigger and sometimes constitute emotionally-laden autobiographical memories. Autobiographical memory is thus distributed across embodied agents and various environmental structures. To defend this claim, I draw on and integrate distributed cognition theory and empirical research in human-technology interaction. Based on this, I conclude that the self is neither defined by psychological states realized by the brain nor by biological states realized by the organism, but should be seen as a distributed and relational construct. (shrink)

In this article, I outline various ways in which artifacts are interwoven with autobiographical memory systems and conceptualize what this implies for the self. I first sketch the narrative approach to the self, arguing that who we are as persons is essentially our life story, which, in turn, determines our present beliefs and desires, but also directs our future goals and actions. I then argue that our autobiographical memory is partly anchored in our embodied interactions with an ecology of artifacts (...) in our environment. Lifelogs, photos, videos, journals, diaries, souvenirs, jewelry, books, works of art, and many other meaningful objects trigger and sometimes constitute emotionally laden autobiographical memories. Autobiographical memory is thus distributed across embodied agents and various environmental structures. To defend this claim, I draw on and integrate distributed cognition theory and empirical research in human-technology interaction. Based on this, I conclude that the self is neither defined by psychological states realized by the brain nor by biological states realized by the organism, but should be seen as a distributed and relational construct. (shrink)

This paper explores the implications of extended and distributed cognition theory for our notions of personal identity. On an extended and distributed approach to cognition, external information is under certain conditions constitutive of memory. On a narrative approach to personal identity, autobiographical memory is constitutive of our diachronic self. In this paper, I bring these two approaches together and argue that external information can be constitutive of one’s autobiographical memory and thus also of one’s diachronic self. To develop this claim, (...) I draw on recent empirical work in human-computer interaction, looking at lifelogging technologies in both healthcare and everyday contexts. I argue that personal identity can neither be reduced to psychological structures instantiated by the brain nor by biological structures instantiated by the organism, but should be seen as an environmentally-distributed and relational construct. In other words, the complex web of cognitive relations we develop and maintain with other people and technological artifacts partly determines our self. This view has conceptual, methodological, and normative implications: we should broaden our concepts of the self as to include social and artifactual structures, focus on external memory systems in the (empirical) study of personal identity, and not interfere with people’s distributed minds and selves. (shrink)

I address the commentators' calls for clarification of theoretical terms, discussion of similarities to other proposals, and extension of the ideas. In doing so, I keep the focus on the purpose of memory: enabling the organism to make sense of its environment so that it can take action appropriate to constraints resulting from the physical, personal, social, and cultural situations.

Theories of personal identity in the tradition of John Locke and Derek Parfit emphasize the importance of psychological continuity and the abilities to think, to remember and to make rational choices as a basic criterion for personhood. As a consequence, persons with severe dementia are threatened to lose the status of persons. Such concepts, however, are situated within a dualistic framework, in which the body is regarded as a mere vehicle of the person, or a carrier of the brain as (...) the organ of mental faculties. Based on the phenomenology of embodiment, this paper elaborates a different approach to personal identity in dementia. In this perspective, selfhood is primarily constituted by pre-reflective self-awareness and the body memory of an individual, which consists in the embodiment and enactment of familiar habits, practices and preferences. After describing the different types of body memory, the paper develops a phenomenology of dementia as a loss of reflexivity and meta-perspective. This is contrasted with the preservation of individual forms of body memory even in the later stages of the illness. The ethical consequences of an embodied approach to dementia are outlined. A final look is given to narrativistic and constructionist concepts of the self in dementia. (shrink)

The article proposes a theoretical model to account for changes in self due to Deep Brain Stimulation. First, we argue that most existing models postulate a very narrow conception of self, and thus fail to capture the full range of potentially relevant DBS-induced changes. Second, building on previous work by Shaun Gallagher, we propose a modified ‘pattern-theory of self’, which provides a richer picture of the possible consequences of DBS treatment.

The article proposes a theoretical model to account for changes in self due to Deep Brain Stimulation. First, we argue that most existing models postulate a very narrow conception of self, and thus fail to capture the full range of potentially relevant DBS-induced changes. Second, building on previous work by Shaun Gallagher, we propose a modified ‘pattern-theory of self’, which provides a richer picture of the possible consequences of DBS treatment.

Memory perspectives on past events allegedly take one of two shapes. In field memories, we recall episodes from a first-person point of view, while in observer memories, we look at a past scene from a third-person perspective. But this mere visuospatial dichotomy faces several practical and conceptual challenges. First, this binary distinction is not exhaustive. Second, this characterization insufficiently accounts for the phenomenology of observer memories. Third, the focus on the visual aspect of memory perspective neglects emotional, agential, and self-related (...) social aspects. Fourth, the focus on the time of recall neglects the fact that visual, emotional, agential, and social aspects of perspective can also be dissociated in the original experience. In this chapter, we move away from the standard visual dichotomy. Instead, we propose that memory perspective is better understood along four lines: visual, agential, emotional, and social. Drawing on empirical research, we argue that these dimensions predict a disposition to recall a past event based on the present situation of the memorizer. This account supports seeing episodic memory as a natural kind, supported by scenario construction mechanisms and minimal memory traces. By remapping the classic distinction between field and observer perspectives along four dimensions, our proposal provides explanatory advantages and secures practical gains by enabling testable hypotheses. (shrink)