Memory, of course, is not a trivial or isolated act, and therefore truth or falsity in descriptions of memory will have consequences for large reaches of our philosophical theory. Memory at least purports to give us our only direct knowledge of the past. And our only indirect knowledge of the past, through inference, must credit some memories somewhere. If then our knowledge of the past is vitiated, what remains of our knowledge of the present, or our expectations for the future? (...) But if memory lives up to its pretentions of acquainting us with the past, then what sort of world is it where an existent mind now can become directly acquainted with what is no more existent, but passed away? What in other words, are the ontological presuppositions of the act of memory? (shrink)