- Persons, unlike other things, make statements about their own pasts, and can be said to know these statements to be true. This fact would be of little importance, as far as the problem of personal identity is concerned, if these statements were always grounded in the ways in which people's statements about the past histories of things other than themselves are grounded. But while our statements about our own pasts are sometimes based on diaries, photographs, fingerprints, and the like, normally they are not. Normally they are based on our own memories, and the way in which one's memory provides one with knowledge concerning one's own past is quite unlike the way in which it provides one with knowledge concerning the past history of another person or thing.
- It is largely for this reason, I believe, that in addition to whatever problems there are about the notion of identity in general there has always been felt to be a special problem about personal identity. It is, for example, the way in which one knows one's own past that has led some philosophers to hold that personal identity is the only real identity that we have any knowledge of, the identity we ascribe to ships and stones being only, as Thomas Reid expressed it, "something which, for convenience of speech, we call identity."
- What I wish to do in this paper is to consider how the concept of memory and the concept of personal identity are related. In particular, I want to consider the view that memory provides a criterion of personal identity, or, as H. P. Grice expressed it some years ago, that "the self is a logical construction and is to be defined in terms of memory."
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