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Neither move gets us far, however, as both the original and the modified memory criteria face a more obvious problem: there are many times in one's past that one cannot remember or quasi-remember at all, and to which one is not linked even indirectly by an overlapping chain of memories.
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Defending the reality of time against JME McTaggart's theories in Truth, Love and Immortality (1979) was an excellent opportunity for reasserting the truth of God's interventions in time and reconciling difficulties in divine foreknowledge; repudiating Locke's memory criterion for personal identity gave scope to rehabilitate the archaic doctrine of bodily resurrection.
Call this the memory criterion.
The memory criterion mentioned earlier is an example.
This avoids the most obvious objections to the memory criterion.
The psychological continuity criterion is an improvement on the original memory criterion.
We can avoid the charge of circularity by restating the memory criterion in the following way.
The memory criterion came to be modified in two further ways.
The argument for the circularity of the memory criterion went like this.
With these modifications incorporated the memory criterion has come to be known as the psychological continuity criterion of personal identity.
The memory criterion has the absurd implication that you have never existed at any time when you were unconscious.
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Since I tried Ludwig back in 2017, I have been constantly using it in both editing and translation. Ever since, I suggest it to my translators at ProSciEditing.

Justyna Jupowicz-Kozak
CEO of Professional Science Editing for Scientists @ prosciediting.com