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Journal articles on the topic 'Memory. Memory (Philosophy)'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Wu, Yi. "Philosophy as Memory Theatre." Politeia 1, no. 3 (2019): 28–44. http://dx.doi.org/10.5840/politeia20191318.

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Contrary to its self-proclamation, philosophy started not with wonder, but with time thrown out of joint. It started when the past has become a problem. Such was the historical situation facing Athens when Plato composed his Socratic dialogues. For the philosopher of fifth century BCE, both the immediate past and the past as the Homeric tradition handed down to the citizens had been turned into problematicity itself. In this essay, I will examine the use of philosophy as memory theatre in Plato's Republic. I shall do so by interpreting Book X of the Republic as Plato's “odyssey” and suggest that such Platonic odyssey amounts to an attempt to re-inherit the collapsed spatial and temporal order of the fallen Athenian maritime empire. In my reading, the Odysseus in the Myth of Er comes forth for Plato as the exemplary Soldier-Citizen-Philosopher who must steer between the Scylla of ossified political principles and the whirling nihilism of devalued historical values, personified by Charybdis. I shall further suggest that Plato’s memory theatre also constitutes a device of amnesia and forgetting. The post-Iliadic Odysseus must drink of forgetfulness from the river Lethe, so that the revenant soldier, Er, and those who inherited the broken historical present during and after the Peloponnesian War, would be enabled to remember in a particular way. Such remembrance, I shall conclude, may be what Plato means by philosophy, a memory theatre of psychic regulation and moral economy that sets itself decidedly apart from earlier tragic and comic catharsis.

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2

Buford, Christopher. "Memory, Quasi-memory, and Pseudo-quasi-memory." Australasian Journal of Philosophy 87, no. 3 (July 2009): 465–78. http://dx.doi.org/10.1080/00048400802257747.

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3

Perri, Trevor. "Bergson's Philosophy of Memory." Philosophy Compass 9, no. 12 (December 2014): 837–47. http://dx.doi.org/10.1111/phc3.12179.

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4

Alekseev, Aleksandr, and Irina Alekseeva. "Philosophy of Historical Memory." Вопросы философии, no. 10 (2018): 67–76. http://dx.doi.org/10.31857/s004287440001152-2.

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5

Baier, Annette C., and Mary Warnock. "Memory." Philosophical Review 99, no. 3 (July 1990): 436. http://dx.doi.org/10.2307/2185352.

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6

Iacono, Leo. "Memory." Australasian Journal of Philosophy 89, no. 4 (December 2011): 753. http://dx.doi.org/10.1080/00048402.2011.555411.

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7

Edwards, Stephanie C. "Pharmaceutical Memory Modification and Christianity’s “Dangerous” Memory." Journal of the Society of Christian Ethics 40, no. 1 (2020): 93–108. http://dx.doi.org/10.5840/jsce202051820.

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Pharmaceutical memory modification is the use of a drug to dampen, or eliminate completely, memories of traumatic experience. While standard therapeutic treatments, even those including intense pharmaceuticals, can potentially offer individual biomedical healing, they are missing an essential perspective offered by Christian bioethics: re/incorporation of individuals and traumatic memories into communities that confront and reinterpret suffering. This paper is specifically grounded in Christian ethics, engaging womanist understandings of Incarnational, embodied personhood, and Johann Baptist Metz’s “dangerous memory.” It develops an ethical framework of Christian “enfleshed counter-memory” that responds to the specific challenge of pharmaceutical memory modification, and traumatic experience generally.

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8

Nigliazzo, S. "Memory." Medical Humanities 36, no. 1 (June 1, 2010): 18. http://dx.doi.org/10.1136/jmh.2009.003533.

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9

Blokhuis, Peter. "THE CAPE HORN OF CHRISTIAN ETHICS: IN MEMORY OF ANDREE TROOST (1916-2008)." Philosophia Reformata 75, no. 1 (November 17, 2010): 75–81. http://dx.doi.org/10.1163/22116117-90000483.

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When asked how he would characterize himself, Andree Troost said: “I am a philosopher of theology” (Geelhoed and De Boer 2002). Troost studied theology, but he read more philosophical than theological books. He learned from the reformational philosophy of Dooyeweerd and Vollenhoven how to be a critical theologian, and critical he was: in the many articles he wrote for Philosophia Reformata, Troost joined issue with theologians who do not realize that philosophy comes first, attempting to lay bare the presuppositions of theology. The same he did in the two books he published in 2004 and 2005. Troost stopped writing for Philosophia Reformata in 2001. He passed away on 18 March 2008.

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10

Aho, Tuomo. "Descartes's Intellectual Memory." RIVISTA DI STORIA DELLA FILOSOFIA, no. 2 (July 2016): 195–219. http://dx.doi.org/10.3280/sf2016-002002.

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11

Lechner, Robert. "Memory and Anticipation." Philosophy Today 32, no. 1 (1988): 3. http://dx.doi.org/10.5840/philtoday198832123.

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12

Lee-Nichols, Robert. "Judgment, History, Memory." Philosophy Today 50, no. 3 (2006): 307–23. http://dx.doi.org/10.5840/philtoday200650342.

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13

Trahan, Elizabeth Welt. "Evidence -- Memory -- Perspective." International Studies in Philosophy 34, no. 1 (2002): 175–84. http://dx.doi.org/10.5840/intstudphil200234161.

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14

Marconi, Tonia. "Eros and Memory." International Studies in Philosophy 34, no. 2 (2002): 47–55. http://dx.doi.org/10.5840/intstudphil200234243.

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15

Rundle, Bede. "Memory and Causation." Philosophical Investigations 9, no. 4 (October 1986): 302–7. http://dx.doi.org/10.1111/j.1467-9205.1986.tb00429.x.

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16

Brueckner, Anthony. "Externalism and Memory." Pacific Philosophical Quarterly 78, no. 1 (March 1997): 1–12. http://dx.doi.org/10.1111/1468-0114.00025.

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17

Nikulin, Dmitri. "Memory and History." Idealistic Studies 38, no. 1 (2008): 75–90. http://dx.doi.org/10.5840/idstudies2008381/26.

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18

G. Mitchell Reyes. "Memory and Alterity:." Philosophy & Rhetoric 43, no. 3 (2010): 222. http://dx.doi.org/10.5325/philrhet.43.3.0222.

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19

Fernandez, Jordi. "Memory and time." Philosophical Studies 141, no. 3 (October 9, 2007): 333–56. http://dx.doi.org/10.1007/s11098-007-9177-x.

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20

Schechtman, Marya. "Memory and identity." Philosophical Studies 153, no. 1 (October 28, 2010): 65–79. http://dx.doi.org/10.1007/s11098-010-9645-6.

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21

Burge, T. "Memory and Persons." Philosophical Review 112, no. 3 (July 1, 2003): 289–337. http://dx.doi.org/10.1215/00318108-112-3-289.

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22

Mi, Chienkuo. "Memory and reflection." Trans/Form/Ação 44, spe2 (2021): 151–68. http://dx.doi.org/10.1590/0101-3173.2021.v44dossier2.10.p151.

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Abstract: I have argued that the Analects of Confucius presents us with a conception of reflection with two components, a retrospective component and a perspective component. The former component involves hindsight or careful examination of the past and as such draws on previous learning or memory and previously formed beliefs to avoid error. The latter component is foresight, or forward looking, and as such looks to existing beliefs and factors in order to achieve knowledge. In this paper, I raise the problem of forgetting and argue that most of contemporary theories of knowledge have to face the problem and deal with the challenge seriously. In order to solve the problem, I suggest a bi-level virtue epistemology which can provide us with the best outlook for the problem-solving. I will correlate two different cognitive capacities or processes of “memory” (and “forgetting”) with the conception of reflection, and evaluate them under two different frameworks, a strict deontic framework (one that presupposes free and intentional determination) and a more loosely deontic framework (one that highlights functional and mechanical faculties). The purpose is to show that reflection as meta-cognition plays an important and active role and enjoys a better epistemic (normative) status in our human endeavors (cognitive or epistemic) than those of first-order (or animal) cognition, such as memory, can play.

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23

Cheng, Chung-ying. "Obituary and Memory." Journal of Chinese Philosophy 38, no. 2 (March 1, 2011): 331. http://dx.doi.org/10.1163/15406253-03802016.

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24

Vilela, Eugénia. "Corpos Inhabitáveis - Wandering, philosophy and memory." Enrahonar. Quaderns de filosofia 31 (July 7, 2000): 35. http://dx.doi.org/10.5565/rev/enrahonar.407.

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25

Buda, Stanisław. "History of Philosophy as a Memory." Philosophical Discourses 1 (2019): 129–42. http://dx.doi.org/10.16926/pd.2019.01.08.

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In the first part I focus on the issue of progress, in particular progress in philosophy. Philosophical progress has a special property that it shares with the process of becoming a better person. It is constantly finding yourself “on the way”. This path is not only anchored in the Absolutely Perfect but it conditions and stimulates the reflection towards the truth about the relationship between Him and us. We can assume that the core of this reflection is philosophy. The second part is devoted to the paradoxical nature of the most generally understood memory. I assume that the condition of awareness of a certain content is its outdatedness, that is, its transfer to the sphere of memory. Memory is a constantly updated and constantly re-ordered picture of everything that the subject has ever relegated from being, so that it can be replaced by something else. The foundation of this order is a certain axiology. In the third part I show how the sketched concept of memory is used to describe the mechanism of the evolution of philosophical thought. The “on the way” philosophy would consist of two constantly repeated activities: on reconstructing what is to be denied, and thus on the recognition of the previous philosophical achievements in its totality, and on its negation. This denial would concern the whole of this achievement as an axiologically reconstructed unity. The new system is only realized as a series of consequences of the negation of the current state. The vast majority of philosophical reflection focuses on the constitution of this current state, its supposed unity. In the short part of the fourth, I draw up prospects for further deliberations.

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26

Slors, Marc. "Personal Identity, Memory, and Circularity: An Alternative for Q-Memory." Journal of Philosophy 98, no. 4 (April 2001): 186. http://dx.doi.org/10.2307/2678477.

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27

FEINDT, GREGOR, FÉLIX KRAWATZEK, DANIELA MEHLER, FRIEDEMANN PESTEL, and RIEKE TRIMÇEV. "ENTANGLED MEMORY: TOWARD A THIRD WAVE IN MEMORY STUDIES." History and Theory 53, no. 1 (February 2014): 24–44. http://dx.doi.org/10.1111/hith.10693.

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28

Dantas, Danilo Fraga. "Two Informational Theories of Memory: a case from Memory-Conjunction Errors." Disputatio 12, no. 59 (December 1, 2020): 395–431. http://dx.doi.org/10.2478/disp-2020-0019.

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Abstract The causal and simulation theories are often presented as very distinct views about declarative memory, their major difference lying on the causal condition. The causal theory states that remembering involves an accurate representation causally connected to an earlier experience (the causal condition). In the simulation theory, remembering involves an accurate representation generated by a reliable memory process (no causal condition). I investigate how to construe detailed versions of these theories that correctly classify memory errors (DRM, “lost in the mall”, and memory-conjunction errors) as misremembering or confabulation. Neither causalists nor simulationists have paid attention to memory-conjunction errors, which is unfortunate because both theories have problems with these cases. The source of the difficulty is the background assumption that an act of remembering has one (and only one) target. I fix these theories for those cases. The resulting versions are closely related when implemented using tools of information theory, differing only on how memory transmits information about the past. The implementation provides us with insights about the distinction between confabulatory and non-confabulatory memory, where memory-conjunction errors have a privileged position.

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29

Hutton, Patrick H., Jacques Le Goff, Steven Rendall, Elizabeth Claman, Pierre Vidal-Naquet, and Jeffrey Mehlman. "History and Memory." History and Theory 33, no. 1 (February 1994): 95. http://dx.doi.org/10.2307/2505654.

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30

Rieger, Bernhard. "MEMORY AND NORMALITY." History and Theory 47, no. 4 (December 2008): 560–72. http://dx.doi.org/10.1111/j.1468-2303.2008.00475.x.

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31

BERNECKER, SVEN. "Memory and Externalism." Philosophy and Phenomenological Research 69, no. 3 (November 2004): 605–32. http://dx.doi.org/10.1111/j.1933-1592.2004.tb00520.x.

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32

Malyshkin, Eugeny. "TWO METAPHORS OF MEMORY IN EARLY MODERN PHILOSOPHY." Problemos 84 (January 1, 2013): 36–45. http://dx.doi.org/10.15388/problemos.2013.0.1780.

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The article analyses the relation between two metaphors of memory: project and repository. These ancient metaphors in early modern philosophy describe memory as the origin of such a duration which is the foundation of autonomy of contemplating being. That description gives the opportunity to answer the questions: what is the necessity of memory, what is memorabilia (and why memory and mnemonical things are essentially the same), and what it means to remember “by heart”. The concept of duration, which is central for Bergson’s philosophy, has its roots in early modern thinking and is strongly connected with a special kind of memory machine: machine without movement.Keywords: memory, duration, contraposition of memory and history, memory machinesDvi atminties metaforos ankstyvoje moderniojoje filosofijojeEugeny Malyshkin SantraukaStraipsnyje analizuojamas dviejų atminties metaforų – projekto ir talpyklos – santykis. Šios senos metaforos ankstyvoje moderniojoje filosofijoje nusako atmintį kaip kontempliuojančios būtybės autonomijos pagrindą sudarančios trukmės šaltinį. Toks aprašymas suteikia galimybę atsakyti į klausimus – kokia yra atminties būtinybė, kas yra atmintini daiktai (ir kodėl atmintis iš esmės yra tas pats kas mnemoniniai dalykai) ir ką reiškia išmokti mintinai. Trukmės sąvoka, centrinė Bergsono filosofijoje, yra kilusi iš ankstyvojo moderniojo mąstymo ir glaudžiai susijusi ypatingos rūšies atminties mašina – statiška mašina.Pagrindiniai žodžiai: atmintis, trukmė, atminties ir istorijos priešprieša, atminties mašinos.x;">

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33

Heersmink, Richard, and J. Adam Carter. "The philosophy of memory technologies: Metaphysics, knowledge, and values." Memory Studies 13, no. 4 (September 13, 2017): 416–33. http://dx.doi.org/10.1177/1750698017703810.

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Memory technologies are cultural artifacts that scaffold, transform, and are interwoven with human biological memory systems. The goal of this article is to provide a systematic and integrative survey of their philosophical dimensions, including their metaphysical, epistemological, and ethical dimensions, drawing together debates across the humanities, cognitive sciences, and social sciences. Metaphysical dimensions of memory technologies include their function, the nature of their informational properties, ways of classifying them, and their ontological status. Epistemological dimensions include the truth-conduciveness of external memory, the conditions under which external memory counts as knowledge, and the metacognitive monitoring of external memory processes. Finally, ethical and normative dimensions include the desirability of the effects memory technologies have on biological memory, their effects on self and culture, and their moral status. While the focus in the article is largely philosophical and conceptual, empirical issues such as the way we interact with memory technologies in various contexts are also discussed. We thus take a naturalistic approach in which philosophical and empirical concepts and approaches are seen as continuous.

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34

Of the Journal, Editorial board. "In memory of V.K.Tanchehr." Ukrainian Religious Studies, no. 8 (December 22, 1998): 89–90. http://dx.doi.org/10.32420/1998.8.191.

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On July 4, 1998, the scientific and philosophical community of Kyiv, a team of the philosophical faculty of the Taras Shevchenko National University, escaped from the threshold of their native high school to one of its most famous representatives - Doctor of Philosophy, Professor Volodymyr Karlivich Tancher.

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35

Olberding, Amy. "Mourning, Memory, and Identity." International Philosophical Quarterly 37, no. 1 (1997): 29–44. http://dx.doi.org/10.5840/ipq199737161.

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36

Picart, Caroline Joan ("Kay") S. "Memory, Pictoriality, and Mystery." Philosophy Today 41, no. 9999 (1997): 118–26. http://dx.doi.org/10.5840/philtoday199741supplement69.

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37

Martin, M. G. F. "Perception, Concepts, and Memory." Philosophical Review 101, no. 4 (October 1992): 745. http://dx.doi.org/10.2307/2185923.

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38

Cherry, Christopher. "What Matters about Memory." Philosophy 71, no. 278 (October 1996): 541–52. http://dx.doi.org/10.1017/s0031819100053468.

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My ultimate concern is with how it can be that the past, and in particular my past, matters, in broadly non-causal ways, to the present, and in particular my present. How can it matter to me to have done things, and to remember having done them? However, I take some time to get to this concern, for I believe it should not be there at all, or at any rate take the form it does. So this needs explaining first.

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39

Ben-Zeev, Aaron. "Two Approaches to Memory." Philosophical Investigations 9, no. 4 (October 1986): 288–301. http://dx.doi.org/10.1111/j.1467-9205.1986.tb00428.x.

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40

Martin Beck Matuštík. "Dangerous Memory of Hope." Journal of Speculative Philosophy 23, no. 4 (2010): 350–63. http://dx.doi.org/10.1353/jsp.0.0087.

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41

Fernández, Jordi. "The intentionality of memory." Australasian Journal of Philosophy 84, no. 1 (March 2006): 39–57. http://dx.doi.org/10.1080/00048400600571695.

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42

Bogart, Aaron. "The Metaphysics of Memory." International Journal of Philosophical Studies 17, no. 4 (October 2009): 622–27. http://dx.doi.org/10.1080/09672550903165761.

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43

Hauser, Gerard A. "In Memory of Henry." Philosophy and Rhetoric 33, no. 1 (2000): vii—ix. http://dx.doi.org/10.1353/par.2000.0006.

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44

Weatherson, Brian. "Memory, belief and time." Canadian Journal of Philosophy 45, no. 5-6 (December 2015): 692–715. http://dx.doi.org/10.1080/00455091.2015.1125250.

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AbstractI argue that what evidence an agent has does not supervene on how she currently is. Agents do not always have to infer what the past was like from how things currently seem; sometimes the facts about the past are retained pieces of evidence that can be the start of reasoning. The main argument is a variant on Frank Arntzenius’s Shangri La example, an example that is often used to motivate the thought that evidence does supervene on current features.

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45

Barash, Jeffrey Andrew. "The Sources of Memory." Journal of the History of Ideas 58, no. 4 (1997): 707–17. http://dx.doi.org/10.1353/jhi.1997.0032.

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46

Mehuron, Kate. "Flesh Memory/Skin Practice." Research in Phenomenology 23, no. 1 (1993): 73–91. http://dx.doi.org/10.1163/156916493x00033.

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47

Savile, Anthony. "The Lamp of Memory." European Journal of Philosophy 8, no. 1 (April 2000): 89–105. http://dx.doi.org/10.1111/1468-0378.00102.

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48

Goldberg, Sanford C. "The metasemantics of memory." Philosophical Studies 153, no. 1 (November 3, 2010): 95–107. http://dx.doi.org/10.1007/s11098-010-9642-9.

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49

Daly, Ann, Martha Graham, and Agnes de Mille. "Blood Memory." Journal of American History 79, no. 3 (December 1992): 1228. http://dx.doi.org/10.2307/2080923.

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50

Kottman, Paul A. "Memory, Mimesis, Tragedy: The Scene Before Philosophy." Theatre Journal 55, no. 1 (2003): 81–97. http://dx.doi.org/10.1353/tj.2003.0028.

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