The second objection was Reid's, about transitivity of identity in the Brave Officer case. What gets Locke in trouble is that memories fade, so someone may no longer be capable of having direct memories of what is clearly his earlier life. But one may certainly have direct memories of some past stage that itself had direct memories ofan earlier stage, and so on, until every stage in the life is linked by a chain of overlapping direct memories. What one can then insert into the criterion of identity across time is a continuity of direct (q-)memories, so that the retired general is the same person as the apple-stealer insofar as he directly remembers the experiences of the brave officer, who himself directly remembers the experiences of the apple-stealer. Of course, one direct memory of some past experience won't be sufficient to establish identity, it seems. Suppose I volunteered to have your memory trace of walking in Antarctica implanted in me (and I myself had never been there), and Iwoke up having that q-memory of walking in the bitter cold and deep snow. Surely this would not make me you, even though there is a direct memory connection between us, so theorists taking this route will talk about the need for strong memory connections, where this just consists in a significant number of such connections (Parfit 1984, 205–206, 219–223).


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