Spatial models dominated memory research throughout much of the 20th century, but in recent decades, the concept of memory as a form of mental time travel (MTT) to the past has gained prominence. Initially introduced as a metaphor, the MTT perspective shifted the focus from internal memory processes to the subjective conscious experience of remembering. Despite its significant impact on empirical and theoretical memory research, there has been limited discussion regarding the meaning and adequacy of the MTT metaphor in accounting (...) for memory. While previous work has addressed the general limitations of the MTT metaphor in explaining memory (Trakas, 2022), the objective of this article is more focused and modest: to gain a better understanding of what constitutes MTT to the past. To achieve this objective, a detailed analysis of the characteristics of MTT to the past is presented through a comparison with time travel (TT) to the past. Although acknowledging that TT does not refer to an existing physical phenomenon, it is an older concept extensively discussed in the philosophical literature and provides commonly accepted grounds, particularly within orthodox theories of time, that can offer insights into the nature of MTT. Six specific characteristics serve as points of comparison: (1) a destination distinct from the present, (2) the distinction between subjective time and objective time, (3) the subjective experience of the time traveler, (4) their differentiation from the past self, (5) the existence of the past, and (6) its unchangeability. Through this research, a detailed exploration of the phenomenal and metaphysical aspects of MTT to the past is undertaken, shedding light on the distinct features that mental time travel to the past acquires when it occurs within the realm of the mind rather than as a physical phenomenon. By examining these characteristics, a deeper understanding of the nature of mental time travel is achieved, offering insights into how it operates in relation to memory and the past. (shrink)

Sometimes I remember my past experiences from an ‘observer’ perspective, seeing myself in the remembered scene. This paper analyses the distinction in personal memory between such external observer visuospatial perspectives and ‘field’ perspectives, in which I experience the remembered actions and events as from my original point of view. It argues that Richard Wollheim’s related distinction between centred and acentred memory fails to capture the key phenomena, and criticizes Wollheim’s reasons for doubting that observer ‘memories’ are genuine personal memories. Since (...) field perspectives in personal memory are also likely to be the product of constructive processes, we should reject the common assumption that such constructive processes inevitably bring distortion and error. Yet field perspectives tend to be treated as privileged also in the domains of memory for skilled movement, and memory for trauma. In each case, it is argued that visuospatial perspective in personal memory should be distinguished from other kinds of perspective such as kinesthetic perspective and emotional perspective. (shrink)

The questions of whether episodic memory is a propositional attitude, and of whether it has propositional content, are central to discussions about how memory represents the world, what mental states should count as memories, and what kind of beings are capable of remembering. Despite its importance to such topics, these questions have not been addressed explicitly in the recent literature in philosophy of memory. In one of the very few pieces dealing with the topic, Fernández (2006) provides a positive answer (...) to the initial questions by arguing that the propositional attitude view of memory, as I will call it, provides a simple account of how memory possesses truth-conditions. A similar suggestion is made by Byrne (2010) when he proposes that perception and episodic memory have the same kind of content, differing only in degree. Against the propositional attitude view, I will argue that episodic memory does not have propositional content, and therefore, that it is not a propositional attitude. My project here is, therefore, mainly critical. I will show that, if empirical work is to inform our philosophical theories of memory in any way, we have good reasons to deny, or at least to be skeptical, of the prospects of the propositional attitude view of episodic memory. (shrink)

To provide the three-way comparisons needed to test existing theories, we compared (1) most-stressful memories to other memories and (2) involuntary to voluntary memories (3) in 75 community dwelling adults with and 42 without a current diagnosis of posttraumatic stress disorder (PTSD). Each rated their three most-stressful, three most-positive, seven most-important and 15 word-cued autobiographical memories, and completed tests of personality and mood. Involuntary memories were then recorded and rated as they occurred for 2 weeks. Standard mechanisms of cognition and (...) affect applied to extreme events accounted for the properties of stressful memories. Involuntary memories had greater emotional intensity than voluntary memories, but were not more frequently related to traumatic events. The emotional intensity, rehearsal, and centrality to the life story of both voluntary and involuntary memories, rather than incoherence of voluntary traumatic memories and enhanced availability of involuntary traumatic memories, were the properties of autobiographical memories associated with PTSD. (shrink)

Integrative and naturalistic philosophy of mind can both learn from and contribute to the contemporary cognitive sciences of dreaming. Two related phenomena concerning self-representation in dreams demonstrate the need to bring disparate fields together. In most dreams, the protagonist or dream self who experiences and actively participates in dream events is or represents the dreamer: but in an intriguing minority of cases, self-representation in dreams is displaced, disrupted, or even absent. Working from dream reports in established databanks, we examine two (...) key forms of polymorphism of self-representation: dreams in which I take an external visuospatial perspective on myself, and those in which I take someone else's perspective on events. In remembering my past experiences or imagining future or possible experiences when awake, I sometimes see myself from an external or 'observer' perspective. By relating the issue of perspective in dreams to established research traditions in the study of memory and imagery, and noting the flexibility of perspective in dreams, we identify new lines of enquiry. In other dreams, the dreamer does not appear to figure at all, and the first person perspective on dream events is occupied by someone else, some other person or character. We call these puzzling cases 'vicarious dreams' and assess some potential ways to make sense of them. Questions about self-representation and perspectives in dreams are intriguing in their own right and pose empirical and conceptual problems about the nature of self-representation with implications beyond the case of dreaming. (shrink)

When recalling autobiographical memories, individuals often experience visual images associated with the event. These images can be constructed from two different perspectives: first person, in which the event is visualized from the viewpoint experienced at encoding, or third person, in which the event is visualized from an external vantage point. Using a novel technique to measure visual perspective, we examined where the external vantage point is situated in third-person images. Individuals in two studies were asked to recall either 10 or (...) 15 events from their lives and describe the perspectives they experienced. Wide variation in spatial locations was observed within third-person perspectives, with the location of these perspectives relating to the event being recalled. Results suggest remembering from an external viewpoint may be more common than previous studies have demonstrated. (shrink)

Judgments based on episodic memory are often thought to be immune to errors of misidentification (IEM). Yet there is a certain category of episodic memories, viz. observer memories, that seems to threaten IEM. In the resulting debate, some say that observer memories are a threat to the IEM enjoyed by episodic memory (Michaelian, 2021); others say that they pose no such threat (Fernández, 2021; Lin, 2020). In this paper, we argue for a middle way. First, we frame the debate, claiming (...) that the existing literature lacks a satisfying definition both of observer memories and of the precise issue of errors of identification in such memories. Then, we contribute to the debate by challenging an anti-separatist view about the relation between phenomenal and intentional features of observer memories that looms behind this debate. On this view, if the rememberer's self is a phenomenal feature of the memory, by implication it is also built into the intentional content. We reject this view and offer a moderate separatist account. Distinguishing between empirically-grounded species of observer memories, we say that the phenomenal self sometimes is, and sometimes is not built into the intentional content of the memory, and this results in different implications for IEM. (shrink)

Lane et al. propose an integrative model for the reconsolidation of traces in their timely and impressive article. This commentary draws attention to tradeoffs between accuracy and self-narrative integrity in the model. The tradeoffs concern the sense of agency in memory and its role in both implicit and explicit memory reconsolidation, rather than balances concerning degrees of emotional arousal.

The incorporation of post-event testimonial information into an agent’s memory representation of the event via constructive memory processes gives rise to the misinformation effect, in which the incorporation of inaccurate testimonial information results in the formation of a false memory belief. While psychological research has focussed primarily on the incorporation of inaccurate information, the incorporation of accurate information raises a particularly interesting epistemological question: do the resulting memory beliefs qualify as knowledge? It is intuitively plausible that they do not, for (...) they appear to be only luckily true. I argue, however, that, despite its intuitive plausibility, this view is mistaken: once we adopt an adequate (modal) conception of epistemic luck and an adequate (adaptive) general approach to memory, it becomes clear that memory beliefs resulting from the incorporation of accurate testimonial information are not in general luckily true. I conclude by sketching some implications of this argument for the psychology of memory, suggesting that the misinformation effect would better be investigated in the context of a broader “information effect”. (shrink)

Integrative and naturalistic philosophy of mind can both learn from and contribute to the contemporary cognitive sciences of dreaming. Two related phenomena concerning self‐representation in dreams demonstrate the need to bring disparate fields together. In most dreams, the protagonist or dream self who experiences and actively participates in dream events is or represents the dreamer: but in an intriguing minority of cases, self‐representation in dreams is displaced, disrupted, or even absent. Working from dream reports in established databanks, we examine two (...) key forms of polymorphism of self‐representation: dreams (or dream episodes) in which I take an external visuospatial perspective on myself, and those in which I take someone else's perspective on events. In remembering my past experiences or imagining future or possible experiences when awake, I sometimes see myself from an external or ‘observer’ perspective. By relating the issue of perspective in dreams to established research traditions in the study of memory and imagery, and noting the flexibility of perspective in dreams, we identify new lines of enquiry. In other dreams, the dreamer does not appear to figure at all, and the first person perspective on dream events is occupied by someone else, some other person or character. We call these puzzling cases ‘vicarious dreams’ and assess some potential ways to make sense of them. Questions about self‐representation and perspectives in dreams are intriguing in their own right and pose empirical and conceptual problems about the nature of self‐representation with implications beyond the case of dreaming. (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)

Imagination and other forms of mental simulation allow us to live beyond the current immediate environment. Imagination that involves an experience of self further enables one to incorporate or utilize the contents of episodic simulation in a way that is of importance to oneself. However, the simulated self can be found in a variety of forms. The present study provides some empirical data to explore the various ways in which the self could be represented in observer-perspective imagination as well as (...) the potential limits on such representations. In observer-perspective imagination, the point of view or perspective is dissociated from the location of one’s simulated body. We have found that while there are different ways to identify with oneself in an observer-perspective imagination, the identification is rarely dissociated from first-person perspective in imagination. Such variety and limits pave the way for understanding how we identify with ourselves in imagination. Our results suggest that the first-person perspective is a strong attractor for identification. The empirical studies and analysis in this paper demonstrate how observer-perspective episodic simulation serves as a special case for research on identification in mental simulation, and similar methods can be applied in the studies of memory and future thinking. (shrink)

Attitudinal propositionalism is the view that all mental attitude content is truth-evaluable. While attitudinal propositionalism is still silently assumed in large parts of analytic philosophy, recent work on objectual attitudes (i.e. attitudes like ‘fearing Moriarty’ and ‘imagining a unicorn’ that are reported through intensional transitive verbs with a direct object) has put attitudinal propositionalism under explanatory pressure. This paper defends propositionalism for a special subclass of objectual attitudes, viz. experiential attitudes. The latter are attitudes like seeing, remembering, and imagining whose (...) grammatical objects intuitively denote (events or) scenes. I provide a propositional analysis of experiential attitudes that preserves the merits of propositionalism. This analysis uses the possibility of representing the target-scenes of experiential attitudes by the intersection of all propositions that are true in these scenes. I show that this analysis makes available the usual (Russellian) account of intensionality and the common (Boolean) logic for entailments. (shrink)

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)

Visual perspective during autobiographical memory (AM) retrieval influences how people remember the emotional aspects of memories. Prior research in emotion regulation has also shown that shifting from an own eyes to an observer-like perspective is an efficient way of regulating the affect elicited by emotional AMs. However, the impact of shifting visual perspective is also dependent on the nature of the emotion associated with the event. The current review synthesizes behavioral and functional neuroimaging findings from the event memory and emotion (...) regulation literature that examine how adopting particular visual perspectives and actively shifting across them during retrieval alters emotional experience, by primarily focusing on emotional intensity. We review current theories explaining why shifts in perspectives may or may not change the emotional characteristics of memories, then propose a new theory, suggesting that the own eyes and observer-like perspectives are two different retrieval orientations supported by differential neural activations that lead episodic details to be reconstructed in specific ways. (shrink)

Theories of autobiographical memory emphasise effortful, generative search processes in memory retrieval. However recent research suggests that memories are often retrieved directly, without effortful search. We investigated whether direct and generative retrieval differed in the characteristics of memories recalled, or only in terms of retrieval latency. Participants recalled autobiographical memories in response to cue words. For each memory, they reported whether it was retrieved directly or generatively, rated its visuo-spatial perspective, and judged its accompanying recollective experience. Our results indicated that (...) direct retrieval was commonly reported and was faster than generative retrieval, replicating recent findings. The characteristics of directly retrieved memories differed from generatively retrieved memories: directly retrieved memories had higher field perspective ratings and lower observer perspective ratings. However, retrieval mode did not influence recollective experience. We discuss our findings in terms of cue generation and content construction, and the implication for reconstructive models of autobiographical memory. (shrink)

A striking feature of our memories of the personal past is that they involve different visual perspectives: one sometimes recalls past events from one’s original point of view (a field perspective), but one sometimes recalls them from an external point of view (an observer perspective). In philosophy, observer memories are often seen as being less than fully genuine and as being necessarily false or distorted. This paper looks at whether laypeople share the standard philosophical view by applying the methods of (...) experimental philosophy. We report the results of five studies suggesting that, while participants clearly categorize both field and observer memories as memories, they tend to judge that observer memories are slightly less accurate than field memories. Our results suggest, however, that in lay thought, the difference between field and observer memories is not nearly as clear-cut as philosophers have generally taken it to be. (shrink)

Recent findings suggest that multiple event properties contribute to shape the phenomenology of episodic future thoughts, but the specific role of each property is not yet fully understood. This study shows that different phenomenological features are predicted by distinct event properties. The vividness of an episodic future thought largely depends on the familiarity of its constitutive elements , while the visual perspective adopted is instead related to the temporal distance of the imagined event. Cognitive feelings such as the sense of (...) pre-experiencing the future depend on sensory–perceptual qualities, and are further modulated by the personal importance attributed to the event. These findings suggest that the essence of episodic future thought—the sensation of mentally visiting one’s personal future—lies, in part, in the relevance of imagined events with respect to personal goals. (shrink)

Episodic memory (memories of the personal past) and prospecting the future (anticipating events) are often described as mental time travel (MTT). While most use this description metaphorically, we argue that episodic memory may allow for MTT in at least some robust sense. While episodic memory experiences may not allow us to literally travel through time, they do afford genuine awareness of past-perceived events. This is in contrast to an alternative view on which episodic memory experiences present past-perceived events as mere (...) intentional contents. Hence, episodic memory is a way of coming into experiential contact with, or being again aware of, what happened in the past. We argue that episodic memory experiences depend on a causal-informational link with the past events being remembered, and that, assuming direct realism about episodic memory experiences, this link suffices for genuine awareness. Since there is no such link in future prospection, a similar argument cannot be used to show that it also affords genuine awareness of future events. Constructivist views of memory might challenge the idea of memory as genuine awareness of remembered events. We explain how our view is consistent with both constructivist and anti-causalist conceptions of memory. There is still room for an interpretation of episodic memory as enabling genuine awareness of past events, even if it involves reconstruction. (shrink)

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)

I propose a narrative fabrication thesis of dream reports, according to which dream reports are often not accurate representations of experiences that occur during sleep. I begin with an overview of anti-experience theses of Norman Malcolm and Daniel Dennett who reject the received view of dreams, that dreams are experiences we have during sleep which are reported upon waking. Although rejection of the first claim of the received view, that dreams are experiences that occur during sleep, is implausible, I evaluate (...) in more detail the second assumption of the received view, that dream reports are generally accurate. I then propose a “narrative fabrication” view of dreams as an alternative to the received view. Dream reports are often confabulated or fabricated because of poor memory, bizarre dream content, and cognitive deficits. It is well documented that narratives can be altered between initial rapid eye movement sleep awakenings and subsequent reports. I argue that we have reason to suspect that initial reports are prone to inaccuracy. Experiments demonstrate that subjects rationalize strange elements in narratives, leaving out supernatural or bizarre components when reporting waking memories of stories. Inaccuracies in dream reports are exacerbated by rapid memory loss and bizarre dream content. Waking memory is a process of reconstruction and blending of elements, but unlike waking memory, we cannot reality-test for dream memories. Dream experiences involve imaginative elements, and dream content cannot be verified with external evidence. Some dreams may involve wake-like higher cognitive functions, such as lucid dreams. Such dreams are more likely to elicit accurate reports than cognitively deficient dreams. However, dream reports are generally less accurate than waking reports. I then propose methods which could verify the narrative fabrication view, and argue that although the theory cannot be tested with current methods, new techniques and technologies may be able to do so in the future. -/- . (shrink)