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Glossary

memory systems
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Working Definition:

The way in which memories are organized (structured) in memory.

Disciplinary Definitions:

Memory research has identified multiple memory systems: working memory, episodic memory, semantic memory, the perceptual representation syste, and procedural memory. Schacter, D. L., Wagner, A. D., & Buckner, R. L. (2000). Memory Systems of 1999. In E. Tulving & F. I. M. Craik (Eds.), The Oxford Handbook of Memory. Oxford: Oxford UP.

"Episodic memory does exactly what the other forms of memory do not and connot do—it enables the individual to mentally "travel back into her personal past." . . .
"Episodic memory has evolved from other forms of memory, and obeys the basic time relations of its constituent mileposts: The individual does something at Time 1 and remembers it at Time 2. But episodic memory differs from all others in that at Time 2, its time's arrow is not more an arrow, it loops back to Time 1" Tulving, E. (1998). Neurocognitive Processes of Human Memory. (265)

Comments:

"The term I use to refer to the plateaus of memory systems is registers. I argue that our memory systems are organized as registers of cognition structured by a diachronic/synchronic axis. (See Tulvig above.)

Notes

DILTHEY'S SYSTEMS OF INTERACTION // MEMORY SYSTEMS "systems of interaction. These extend in a continuum from the individual through the family, "free associations," and temporary "movements," social organizations, states, epochs and generations, systems of culture" & ""Culture is first and foremost a texture of purposive coherences. Every one of these—language, law, myth, religion, poetry, science, and philosophy—possess an inner regularity which conditions its structure and this structure in turn reciprocally determines its development" (GS 5:7). "The cultural systems are supraindividual in the sense that their basic coherence persists despite the fact that their individual constituents come and go over time. The systems thus generate a lasting structure of immanent values and ends which influence the persons who participate in them. The systems have a character of what Dilthey termed "massive objectivity" which is substantially determined by their participants and yet is partially independent of them (GS 1:51 ; 7:166). Though not wholly "spirit" in the Hegelian sense, Dilthey defined culture as "the distilled summation [Inbegrif f ] of component mental contents and the mental activities to which these contents are related" (Ermarth, Wilhelm Dilthey, 1981, 123)

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