According to the Causal Theory of Memory, remembering a particular past event requires a causal connection between that event and its subsequent representation in memory, specifically, a connection sustained by a memory trace. The CTM is the default view of memory in contemporary philosophy, but debates persist over what the involved memory traces must be like. Martin and Deutscher argued that the CTM required memory traces to be structural analogues of past events. Bernecker and Michaelian, contemporary CTM proponents, reject structural (...) analogues in favor of memory traces as distributed patterns of event features. The proposals are understood as distinct accounts of how memory traces represent past events. But there are two distinct questions one could ask about a trace’s representational features. One might ask how memory traces, qua mental representations, have their semantic properties. Or, what makes memory traces, qua mental representations of memories, distinct from other mental representations. Proponents of the CTM, both past and present, have failed to keep these two questions distinct. The result is a serious but unnoticed problem for the CTM in its current form. Distributed memory traces are incompatible with the CTM. Such traces do not provide a way to track the causal history of individual memories, as the CTM requires. If memory traces are distributed patterns of event features, as Bernecker and Michaelian each claim, then the CTM cannot be right. (shrink)

Philosophy and Memory Traces defends two theories of autobiographical memory. One is a bewildering historical view of memories as dynamic patterns in fleeting animal spirits, nervous fluids which rummaged through the pores of brain and body. The other is new connectionism, in which memories are 'stored' only superpositionally, and reconstructed rather than reproduced. Both models, argues John Sutton, depart from static archival metaphors by employing distributed representation, which brings interference and confusion between memory traces. Both raise urgent issues about control (...) of the personal past, and about relations between self and body. Sutton demonstrates the role of bizarre body fluids in moral physiology, as philosophers from Descartes and Locke to Coleridge struggled to control their own innards and impose cognitive discipline on 'the phantasmal chaos of association'. Going on to defend connectionism against Fodor and critics of passive mental representations, he shows how problems of the self are implicated in cognitive science. (shrink)