Saturday, October 30

Christianity versus secular liberal humanism


Introduction                

 

Liberal atheists point out the elusive nature of reality and the appeal to empiricism (or lack of it) to talk about what reasonably could be argued and in the process reject all the usual arguments of atheists against a belief in GOD,  


They dispel the usual atheistic arguments against theism, such as what is evident in religious history involving the unspeakable abominations,  evident in the horror of the holy wars as forces of evil and how religion via ecclesiastical institutions blocked progress and so on. The same arguments they concludes apply equally to secular societies and their institutions.      

 

Their conclusions are that it is awareness of the limitations of knowledge and understanding that makes them much happier to remain as atheists rather than entertain any ideas about becoming a theist or agnostic. One such philosopher commented “I am not obliged to imprison a thrilling institution of transcendent possibility, arising out of my knowledge of the unknown, inside a ragbag of stale, confused, contradictory and often, but not always, malign beliefs, culminating in inconceivable logical impossibilities".  

 

I assumed such ire is directed principally to dogma and the Creed. This was confirmed by the reply to me. I suspect we agree – or at least converge – as to how we might express and attempt to capture our sense of the transcendent. I often find it difficult to differentiate between some religions with a non-dogmatic sense of the deity and the open-mindedness of a secular humanist. This is particularly so in the case of Quakerism, which I find an admirable religion.

 

Notwithstanding, a growing number of people today identify themselves with his style of thinking who might also be described as liberal humanists, embracing an atheistic attitude to life to find how people can live a good life together. 


That means they are atheists in the positive sense since they do not accuse theists for their belief, although they might imply a certain hostility to dogmatic beliefs.

 

Defining a Liberal Humanist and the good life  

 

Liberal Humanists differentiate themselves from the Humanists of European cultural history such as Erasmus and Thomas Moor. They also refuse to align themselves to the various religious or literary humanist groups. Dr John Stuyfbergen. 

 

So simply put liberal humanism, for the purpose of this paper, is an atheistic attitude to life to find out how people can live a good life together

So the question is ``How are the practical aspects of a Christian to live a good life different from that of a Humanist “? 

This may sound an irrelevant question, but it is an important one, as humanism becomes more widespread. The question arises what Christ told us which stands out from all other philosophies, i.e. humanism.  Of course, faith and the belief in an afterlife are dominant themes but then we can ask how that affects “living a good life” and how this is different to the philosophy of the humanist.

 

The problem in answering such a question is that all the emphasis in Christianity centres on belief, which is assumed will lead to better outcomes. But what I propose to do is to examine the early roots of Christianity and their application in modernity to ascertain significant differences to that of the liberal Humanist.  


Christ behind the whitewashing of the first Council of Nicaea in 325 AD

 

Christ’s intentions, as the way to live the good life, possibly met it’s nemesis during negotiations with over 200 bishops to arrive at a political consensus at the behest of Constantine.

Controversy was flourishing at the time over heretical views such as the divinity of Christ, amongst other things.

But it was finally put to bed with the adoption of certain beliefs and the Creed, so a uniform approach to Christianity was established as the official religion of the Roman Empire.

 

This was a considerably advantageous outcome for Constantine's Roman Empire but at what price for Christianity?      

For up until that point there was evidence of flourishing and warring communities as Christianity spread out into the world. Not much is known specifically about how Christ’s teaching applied to everyday living. The end result is the Nicean Creed, still recited today. Later on in 380 AD it was decided which books would make up the New Testament. 

 

Hence our view today of what Jesus said remains hidden in the political and consensus view that adopted certain texts to be made available in the New Testament.

 

Even so in the much earlier writings of the apostle St Paul (only about 20 years after his death) and those attributed to his followers, (which make up nearly half of the New Testament) we have a good idea of how the first early fledgling communities interpreted and applied Christ's teaching to living the good life.

 

Freedom to live life to the fullest 

 

Paul remains an enigmatic character virtually unknown in history other than to be remembered in Jewish disagreements amongst his followers. He teaches to be willing to understand all things and become ‘as one’ to all mankind to further his cause of being ‘in Christ’.

Bearing in mind his previous life involving persecution of Christians abruptly ended as a consequence of his mystical experience on the road to Damascus. This conversation and subsequent revelations has led many to interpret his work in a more complicated manner than is needed. Prior to his conversion Paul held prominent positions in the Jewish Temple emanating from his education under one of the most highly regarded scholars of those times. He was very well educated, belonged to a prominent wealthy family, a roman citizen who just about financed all of his massive missionary journeys from his own resources. Paul was fluent in the philosophies of those sites he visited so we have to be careful in interpretation of his letters written to be in tune with those differing audiences.

 

The rules for Jews at that time and their responsibilities were very extensive and complex, so Paul saw his role, amongst other things, as revealing a new found freedom from the Jewish law.

 

Although much has been made of the abstract nature of Pauline theology as a bridge from the more individualistic Judaism into Christianity (with the idea of justification by faith) I rather think the stronger case is to champion the new found freedom from the Jewish law.

 

In that respect (e.g. as one who has gained universal freedom )one might say he has something in common with liberal humanism except that freedom to live the good life is rooted in surrender to a mystical master, as in “being in Christ” whereas to the humanist such freedom is already assumed. 

Even so this surrender is never fully articulated by Paul who introduces the idea of grace, i.e. one acknowledges no person is perfect so that one exercises the gift of life manifest in turn by best using certain gifts he calls charismas.

 

A charisma is the natural ability in one sphere, so as to shine in different ways (wise, hospitable, teacher healer etc.) or what we might call attributes. Paul championed that ideal in society under the new found freedom from the law     

Hence St Paul is of significant interest to secular philosophers because his ideas carry with them the idea of a universal unencumbered system of unity which presupposes through grace existential philosophical aspects to life; to hold our life existence as sacred, to ascertain and acknowledge ones gifts for the benefit of the whole community, to joyfully exist in a state of grace without fear of death, to be free and remain free from guilt, to share in all things and to place love and affection ahead of all other known things.

 

These rather lofty ideals may be seen also as the province of the humanist, who might argue that existential philosophy does not require any of Paul’s preoccupation with the idea of “being in Christ” as being implied by rules to be fulfilled.

 

The problem, of course, is that in Paul’s communities, it is evident that many fell well short of achieving such lofty ideas. But Paul also acknowledges our humanity and the imperfect cradle of existence which will continue to see communities struggle to straddle the idealism that is encapsulated in their new understanding and freedom from their law only to fall prey to the usual earthly failings.

Paul sends his letters of encouragement and hope in the expectation that the experience of freedom from the law will bring joy to existential living to transcend earthly suffering and sorrow.  This possibly is the key difference to humanism in that the spark of Christ's teaching as interpreted by Paul as in the “resurrected Christ” enables one to live to the fullest regardless of circumstance compared to just rational reasoning selected by the liberal humanists. It is hard to see how, being chained to just rational thought can sustain one during the more difficult periods of one life or ensure one continues to find meaning.

That might mean a form of surrender of one’s reliance on the rational to a contemplative state of trust in something bigger- the mystical union in Christ that is of comfort to many which makes the good life more amenable.   

 

The Gospels and parables as an example of good living. 

 

In the synoptic gospels (Mathew, Mark & Luke all written long after Paul' letters circa 40- 50 years after Christ's death) exhibit similarities in the narrative, we find predominantly the use of parables covering his short public ministry. Christ is portrayed as a charismatic apocalyptic preacher entailing an ongoing theme of a new ethically based kingdom. The imagery and language of this messianic kingdom can be traced back to the Old Testament book of Daniel. The point being that there was an anticipated end of one world to usher in a new messianic kingdom was very much part of the Jewish expectations at that time. As integral to that new kingdom Jesus leaves us with the idea of a universal ethic of love, some definite ideas on living as described in the Sermon on the Mount and food for thought in regard to the parables, which continue to offer many different interpretations. In the much later John's Gospel this idea of a new kingdom became modified as it was more symbolic as a lasting legacy of Christ.   

The key point of difference to liberal humanism then is more to do with functionality as Christianity places more emphasis on contemplation of the parables and how best to be a server in the vineyard. In this respect one might say, these aspects have punctuated western societies as in the story of the Good Samaritan and the Prodigal Son to be of use in both secular and religious communities alike. 

 

A personal perspective. 

 

From my personal perspective the validation of a faith based existence has also been reinforced by the spark of experiences. Introspection and contemplation don't have to slavishly follow any particular doctrine. There are day to day odd experiences I like to think about as being more than mere coincidences.            

Like the time of a premonition of an intending disaster that could be avoided driving to Coffs Harbour when I had slowed to a crawl. Sure enough, a split second before I was on the point of speeding up and abandoning the warning I encountered an oil spill just around the corner. That caused the car to fishtail but the slow speed avoided what might otherwise have been a serious accident.

But of course such instances could be aspects of wonderment to the liberal humanist, who sees no reason other than to accept unusual coincidences attributed to such events. 

 

But where the events of life can be more challenging it is hard to see how a humanist rational philosophy can offer the same level of encouragement. What I refer to is those warm hearted feelings that stayed with me to allow me to be amazed at the series of coincidences that got me through many challenging times. The idea of deriving your own meaning to life can be reinforced by small sparks of encouragement from others and events that seem more than mere coincidences.   

 

One such experience comes to mind. 

 

Suffering from a perennial crook back I nevertheless had come to manage it reasonably well with a daily exercise plan and ensuring I kept reasonably fit. So, when the request came to share in the joy and excitement to attend the inauguration of the new Church in Malawi, funded by the Malawi Support Group I belonged to, it seemed natural enough to accept their invitation. All was well until just a few days prior I encountered a severe back attack which only worsened on the night before I was due to depart. Going to bed early with severe nerve pain signals shooting down my legs, which ignored strong pain killers, I tossed and turned in a state of extreme anxiety wondering how I could possibly now undertake such a journey.  

 

Somehow in the early morning hours I must have finally dozed off only to be awakened with what felt like a sudden jolt so that all that was present in my mind was an unexplainable warm hearted feeling. It didn’t last for long as the alarm intruded onto what must have been only a few seconds. The back continued as a problem but remarkably thereafter everything turned out very well as the warm heart of Africa carried me along in its wake. 

 

It arose, effortlessly as if a gentle breeze that knows what’s up and isn’t going to allow any unforeseen circumstances to pose any problems. That positive train of events persisted, from the cheery check in desk guy who enquired how I was that morning, to promptly upgrading my seat allocation to the best possible one in the very front of the plane with superior service. Very fortuitous sir, almost as we speak, there has just been a cancellation that appeared before me on my screen and I am delighted to be able to upgrade you.

 

I was able to put my feet up and what a relief that was.

That warm hearted feeling extended to my accommodation and the priest apologising for having to take his afternoon siesta - to allow me time to recover. There were other aspects, such as the insistence for another parishioner to look after me very well with all possible accommodative support such as laundry and so forth that continued to add the much needed spark to keep me in such a positive frame of mind. I was able to accomplish far more than I could have ever anticipated.           

 

After visiting all of the local communities and attending the opening of the new church I had intended meeting up with my wife for a holiday. She had not wanted to accompany me to Malawi, but we planned on a holiday afterwards as I would fly on to Heathrow and she would meet me there after flying from Australia.   

So, our plan was to rendezvous at Heathrow, hopefully at around the same time, but presuming Anne was very likely to have at least quite a few hours wait. I was rather anxious about it all considering the distances, inevitable delays and the fact we were flying on different airlines and coming into different terminals        

 

Flying from Australia, my wife, who has one crooked leg and was a bit nervous flying on her own, was to encounter a series of kind acts. Firstly from a young man who helped her with her luggage on to the transfer bus to my terminal, to another who gave up his seat and then in unloading her luggage at my terminal where we were to meet up.

Concurrently on arriving from South Africa, I had to catch a driverless train (a bit unnerving) at Heathrow, to collect my luggage from the pick-up terminal.   

As planned I had reached into my pocket to make the call to find Anne’s location when a jolt went through my head- an unmistakable clear message not to bother with the phone call.  

 

I looked up and there she was walking towards me- maybe only 20 feet away amongst that sea of faces in one of the busiest airports in the world. I had flown from Lilongwe in Malawi, experienced several delays, then to South Africa, been held up through customs before undertaking the last leg to Heathrow. I imagined some considerable difficulty in meeting up or even being able to find one another without a lot of trouble.  

But having recently experienced the warm heart of Africa maybe there was a need to be surprised.    

 

But of course this is not sufficient reason to sustain a faith for I hasten to add I am not one to believe in ghosts or to downplay the importance of rationality. How we determine that which is real or imagined and its relevance or benefits is a matter of discernment and introspection. In that respect when one feels energized and positive are what I have found reliable guides.

That invariably comes from other people which rubs off on to ourselves. 

I recall preparing a paper on my long admired philosopher Albert Schweitzer and wondering if indeed that was to do justice to his life and thought. The energy and feedback seemed to provide positive affirmation. I felt as if a warm hand of approval had, as if, passed over me from another sphere to give me such assurances they seemed entirely undeserving. 

On the other hand one might argue from the opposite end of the spectrum that in turn was just an expression of the ego. Such exchanges invariably involve other people which in turn influences our own sense of faith or otherwise as we discern what they mean for us.  

 

I can say I have much in common with the liberal humanists to agree we can live the good life in wonderment, except for me one can do that even more so retaining the principles of Christianity.That doesn't stop me from learning good stuff from those positive atheists, to whom I admire in respect to their humanism and the transcendent sense of wonderment that governs their lives.   

Tuesday, October 12

The question of Generational memories

 

Generation Memories

 

Questions one could ask: Do we know things before we were born based on the experiences of those before us?

How valuable are the myths and stories, as memories we tell ourselves, that might form part of our DNA as suggested by Carl Jung? 


Jung was influenced by Freud (his star pupil) except when it came to the significance of myths and stories concerning religious matters. Jung’s split with Freud was due principally to Freud opposing Jung’s view in that respect. Jung saw structure and meaning in the myths and stories carried forward from one generation to another. Therein he saw a symbolic essence - a psychological inheritance if you like- represented by his archetypes. 

His Archetypes were crude representations within the subconscious. E.g.: he lists them broadly as: persona, shadow, male versus female (how we see our opposite sex in ourselves) and the various versions of the self. According to Jung they form part of the unconscious as a carry forward from one generation to another and given expression in the symbolism of myths and storytelling.     

Their relationship to each person he describes as individuation. Much later on in life he attributes them as the spiritual part of our DNA.

In this respect, rather obviously, Jung rejects the idea we are born with a blank slate so to speak. Rather, within the unconscious lie these instinctive archetypes. 

No doubt his religious views were also influenced by a near death experience whilst in his sixties. His much earlier period seems to be more of an agnostic psychiatrist (specifically that what he said about himself) but later on he turns to theology and philosophy. This is after he introduces the idea of the archetypes which he said gave structure and meaning to humanity.

But his ideas are challenged in modernity as far as they involve an element of mysticism. Even so he believed the idea of these innate universal archetypes was of relevance to science, philosophy and ethics. Of course Jungian psychology continues today. 

Such questions of a collective consciousness however (or not) remain a mystery. But, from a biological perspective, beginning at the cellular level, one realizes intelligence evolved from just a single cell. So the idea of evolving intelligence manifesting as inter -generational transference continuing in our DNA doesn't seem too far away from a concept one can consider seriously. That subject is for another day.   

But the myths and stories we tell ourselves may well be more important than is generally realized in an increasingly secular society. 

 

Thursday, October 7

The Mysteries of Memory

In the publication entitled the Science of Memory 2nd Edition 2021 it mentions 10 mysteries of the mind- Consciousness? – probably the greatest since no one can say precisely what is means, Deep Freeze- the illusion of immortality, mortal mystery- why do we age, Nature vs Nature- blame your genes or the environment, Brain teaser- Laughter still the best medicine, Memory lane- but for how long?, Phantom Feelings- aren't they just as real as the others specifically identified to trauma?, Mission control- just who’s in control and when or is it the subconscious?, Slumber Sleuth-  sleep and  why we need it, and Sweet dreams.

The rather obvious conclusion can be drawn from the old adage the more you know the more you realize what you don’t know.

All of these mysteries of course relate to our brain functionality and in turn what we can say about our consciousness.  

They invite interesting discussions- what do you think?                 

Identity - our memories or much more

Introduction

The idea of identity follows on from the idea of memory. To reiterate the consensus view our memories are more like an artist's impression than a video recording with every minute detail vividly available.

In a similar vein our identity might best be described as a relative measure that can wax and wane according to the stress or otherwise of changing circumstances in life.

In this respect with some amusement I recall 21st birthday speeches at my respective children’s parties that I mentioned an interesting phenomenon to our guests. That was on our children, on attaining a certain level of maturity, had noticed a corresponding improvement in the parents' intelligence. Of course that's not always the case as our identity and how we think of ourselves may be vastly different as to how we, in turn, are viewed by others. This raises the question of identity and how it might be thought of in a relative matter during our life. 

Identity is a word used in many different ways to describe ourselves and the various affiliations within the world we inhabit.

I have just finished reading a book entitled History & Obstinacy by Alexander Kluge & Oskar Negt which talks about “the capitalism within us” as if it is part of our identity.

Obstinacy is a word that comes to mind in relation to identity as we find it difficult to cast aside the idea that the future will continue on the world as it is. E.g. As included in the beginning of the book by Richard Rorty - Philosophy and the Mirror of Nature - we always have in mind it’s being at the place where it would be if it continued to move as we see it moving now. We do not realize that it moves not in a straight line, but in a curve, and that its direction constantly changes.  

Metaphysical idea of one’s identity

In Western Philosophy the metaphysical idea of one’s identity has a long tradition of discussions.  It began in ancient Greece where Plutarch (circa dec’d 119 CE) proposed a thought experiment. He proposed the idea of a preserved ship whose rotting planks were all replaced but it retained its identity as that same ship as it was first constructed. He argued the preserved ship is analogous to one’s identity which is retained despite undergoing many changes throughout one’s lifetime.

This idea was carried forward from previous periods by both Plato and Heraclitus (500–400 BC.

Much later both John Locke and David Hume linked the idea of identity to our memories. In modernity this idea was challenged.     

The question is: is identity strongly linked to memory or not? 

Identity in this context being the way we think about ourselves living in the world. 

Losing one’s memories

By way of a modern day practical example can we say the loss of memory suffered by dementia patients is an example of how loss of memory diminishes that person's personal identity?  Many sufferers either aren't aware of their condition right from the onset or later on as the disease progresses.

Take those memories away and you take away their personal identity to the extent they are no longer aware of their inability to rationally consider pertinent aspects about themselves. The principle is LIFO. The latest memories (as in short term memory) are the first to go out or are severely compromised. Therein in the frontal area of the brain (where short term memories are formed) the person with dementia loses their previous sense of identity. 

An alternative view our identity is more than just memory

On the other hand the alternative view expressed by some is to say as human beings we are much more complex than just our memories.  The complex nature of our being is subject continually to incoming stimuli via the senses, conversations, peer group pressure, the influence of the media, our emotions and so the list goes on. 

There are so many things to consider to give rise to the idea of personal identity; it represents a kind of work in progress that defies any precise conclusion. All we can say is we identify with particular perspectives or groups or ideas subject to continual revision.  Just because our memories fade doesn't mean our personal identity is lost.  Dementia sufferers still retain their identity to the extent their long term memories will continue to provide feedback. They also generally retain a level of integrity. The idea in modernity is that the question of an identity cannot be analysed and at best might be thought of as a relative sense of who we are at varying stages in our life.      

In summary there is no reason to believe that the same me (my identity) continues?  Or maybe it continued to be modified according to different circumstances throughout one’s life? For instance, can we make an entirely fresh start?   

Making a fresh start

Changing oneself as in making a fresh start is a lot harder than you think. For a start the person wanting to make the change, namely yourself is attempting to change the very nature of how we perceive ourselves. We are talking about major changes and not just minor changes in habits. That is the old you to become an entirely new you. Like a sailor setting off into an unknown future. The question is can you do this? – If you can, what does it say about the idea of identity?  Does it mean the very idea of identity or a self is transitory and doesn't really exist? Are we far freer to choose than is generally believed? 

The answer is very involved and I don’t intend to explore the subject here but leave it open to debate.     

Conclusion

The question of identity is a subject that continues to entertain discussion just as it did in ancient Greece.

We also have a freedom not to be tied to any presupposed societal ideas 


Friday, October 1

Trusting in Memories or not- the philosophy of memory

Introduction  

Memories underpin our conscious sense of awareness throughout our life. They form the glue that binds humanity in the stories that we tell one another and in a collective sense represent our history. The many multidisciplinary studies into the nature of memories and how they are formed in the mind have unlocked information that paints a different picture to what was once thought. Therein we can liken memories to be more like an artist's impression than a video that depicts every detail as we see it. These new revelations have attracted the interests of philosophers, who define different types of memories and ask the question how confident we can be about their accuracy?   

The question of reliability and the risk of false memories is what I want to talk about in these notes. What are the risks of wrongly convicting innocent victims or stigmatizing unjustly reputations? But to do justice to these questions I need to understand the latest available research into how different types of memories are created, stored and maintained in the modern brain. 

Defining memory

First of all I need to define memory as - ‘The past as it becomes known to form part of me in my life’s existence.    

Memories begin in the womb

Researcher’s claim this process begins after only 3 weeks following fertilization. Thereafter new neurons which make the central nervous system form at the rate of 250,000 per minute. Development thereafter continues at this astonishing pace so that significant milestones are achieved to mean the body weight of the 2 year old infant brain is 85% of its adult form. 

Remarkably both short and long term memory begin in the womb during this rapid formative stage. But in a process that isn’t fully understood about half of that memory is discarded after birth. The suggestion is this optimizes rapid absorption of the incoming stimuli to ensure future optimum memory creation.  

Following birth this process continues, but from the ages ranging between 2 to 7 we have no recollections of these early memories. The Science of Memory 2nd edition 2021 page 23.

Working with our Memory. 

An Overview

According to Goldberg the mechanism to enable enjoyment of our enhanced understanding is in the architecture of our frontal lobes which facilitate our short term working memory. That allows us to retrieve information stored in the depository and older ‘limbic’ areas of the brain for dynamic processing in the frontal lobes area which enables our self-awareness.

Elkhonon Goldberg ‘The Executive Brain- Frontal Lobes and the Civilized Mind -pages 77.79.     

Short term memory

Due to the dynamic nature of the frontal lobes of the brain which facilitates our state of awareness not a great deal of information can be resident at any given time. Even so it’s quickly going to fade away, except for a few rare experiences that then form in the long term memory. Rehearsing what you're going to say for instance when you have to make a speech can help you memorise those points. Similarly, grouping them together can boost your memory capacity. But as anyone who has given a speech a few years earlier knows one can scarcely recall the all the details unless it is associated with some very significant place or was at a time of heightened emotions.    

But not only does our working memory provide a rapid problem solving function, it also resolves issues or actions as in daily living which are all reliant on memory. The information to hand in assisting those executive styled decisions or mundane matters are stored in other depositories but referenced via the neuronal network to the working memory. For instance as I type out these notes on my computer keyboard my short term memory keeps track of the sentences. Similarly, should I stop and decide to go shopping, it will determine a route and so the list goes on i.e. the voice in your head storing the audio data and our mind's eye that provides the images and mental maps. This is also the episodic buffer for information flowing from the senses and allows us to keep track of time. The Science of Memory-2021 2nd edition - Types of Memory – Short Term Memory page 31

To reiterate the extent to which we can create new memories in the long term memory repositories from these interactions in the short term memory depend to a large degree on repetition and the extent of emotional attachment.


Forming long Term Memories

Repetition of active connections cement these memories whereas those that aren’t used can disappear entirely, as previously explained.  

The networks of brain cells that store long term memories are called ensembles and are linked to the groups of neurons that became active to create those memories. https://qbi.uq.edu.au/brain-basics/memory/how-are-memories-formed

 

How you access those networks is by accessing the traces left from your prior experiences which are remembered. However there exists some debate as to the veracity of this popular view within the science of memory.  

The problem with this idea from a philosophical perspective is it is hard to imagine how all of this works in practice in a convincing narrative. That is what is the relationship between traces, which are never strictly identical to those representations after retrieval and how in turn does the link inform our perceptual experience.  

On the other hand, what we might be able to say with some assurance is it (memory creation and reconstruction) involves physical changes in neurons that enhance altered levels of electrical and chemical communication. If that all sounds rather vague that’ s because  how this precisely is achieved as a memory is not known, or at least to the extent it can’t be rationally outlined, leads one to confirm it remains a mystery.  

This view is argued strenuously by Prof. Raymond Tallis 2017 in his book Time and Lamentation: Reflections on Transience. Extracts were published in Philosophy Now under the heading:  The Elusiveness of Memory.

Different Types of Memory - Episodic, Semantic and Procedural.  


Episodic


These memories involve remembering an episode or past experience, inclusive of such mundane things as what you had for tea last night or what to include in a memoir.   

Memoirs

According to Dr John Stuyfbergen, who is well qualified in autobiography, fictitious inclusions or interpretations fill in the minor details for both reader and writer.         

Writing your memoir and interpretation of those memories.

You may remember accurately and precisely the items etc. in your lounge room when you were young. That would be an interesting fact. But someone who doesn’t know precisely and accurately would have to write some facts and some fictional accounts. And that is more interesting, because the reader may ask himself why does the author remember (fictionalised or not) - those particular items. How can we interpret that? Does he (fictionally or factually) remember particularly feminine items or masculine items, small things or big things, items which become important later in his memoir?    

On the other hand Semantic memories store logical and knowledgeable aspects plus facts and procedural is involved in muscle memory tied to links to the senses. 


A good way to explain all of these different types is as follows:

An example is when I entered the Great Victorian Bike Ride.

Although I hadn’t ridden a bike for over 30 years prior to entering, my procedural memory meant I didn’t have to learn how to ride the bike again. Procedural memories are where our bodies remember how to coordinate the different limbs and perceptions based on previous attempts at bike riding.

But as my old bike didn’t have prior gears my semantic memory of how to use those gears on the new bike i purchased was absent. Observing how the gear switched the wheel rotation circumference and using the gears then became part of my semantic memory. But I also vividly recall in my episodic memory learning how to ride with my father as a child. I see the picture of that early experience just as I type out this sentence almost as clearly as it was then. No doubt my memory was greatly enhanced as it was such an emotionally charged exciting experience when my father let go of the bike and I peddled off on my own, feeling as free as bird. But I am not going to recall other memories anywhere near as well as there isn’t that strong emotive attachment.  That’s the problem in testimony as the mind decides what’s important according to emotional attachment. Ask me something else about an incident or even holiday around the same time and the details may be nowhere near as clear.

Furthermore memories may be inadvertently or intentionally distorted or manipulated in adulthood.  

Loftus maintains research is beginning to give us an understanding of how false memories of complete, emotional and self-participatory experiences are created in adults. First, there are social demands on individuals to remember; for instance, researchers exert some pressure on participants in a study to come up with memories.

Second, memory construction by imagining events can be explicitly encouraged when people are having trouble remembering.

And, finally, individuals can be encouraged not to think about whether their constructions are real or not.

Creation of false memories is most likely to occur when these external factors are present, whether in an experimental setting, in a therapeutic setting or during everyday activities.

False memories are constructed by combining actual memories with the content of suggestions received from others. During the process, individuals may forget the source of the information. This is a classic example of source confusion, in which the content and the source become dissociated.

Elizabeth Loftus is an American cognitive psychologist and expert on human memory. Misinformation effect and eyewitness memory.

http://www.uky.edu/~bdabra2/HowFalseMemoriesFormLoftus.htm

DNA Testing

Fortunately, given the advent of DNA dating back to the 1980s, forensic science can now provide proven accuracy concerning the true identity of the perpetrators and has resulted in uncovering

Instances of innocent people being falsely accused.

The statistics in the USA in this respect aren't encouraging with a large number of individuals convicted through eyewitness misidentification to have served an average of 14 years in prison before gaining exoneration.

https://www.psychologicalscience.org/teaching/myth-eyewitness-testimony-is-the-best-kind-of-evidence.html

Summing up on the reliability of memory and the possibility of false memories.

From the forgoing one can ascertain the formation and retention of memory is a highly complex function that can be influenced by any number of social constructs and exasperated by personal psychological deficiencies. It's not as if we can enter into another's thought world and tell what they are thinking to ascertain that they have been unduly influenced by falsities in mass media. We know for fact we can't always recall accurately exactly what happened, particularly during highly charged events in our lives that occur long ago 

In fact the two are linked but give differing results, so that the emotional impact whilst securing the memory might equally mean there are unintended distortions in recollections in later life. 

In a more general sense one might think of our memories as artist’s impressions rather than a videotape of a particular event.

To reiterate memory recall is about tracers that act to enable one to recall and reconstruct memories from the depositories in the vast network of our modern day brains. As was argued previously as we can't say for sure how precisely this is achieved so too we need to exercise care on forming firm judgments relating to the truthfulness of memory. This is particularly relevant regarding facts concerning memory as it applies to eyewitness accounts. 

Conclusion

From my limited research and in understand how memories are formed and retained I believe too much reliance (in the absence of other factors such as DNA) is placed on memory and eyewitness accounts which continues to be the case. Of course there are expert witnesses and cross examinations that hopefully ensure there aren't too many false convictions, but the few papers I have reviewed aren't very encouraging.

So much for the idea we can rely exclusively on memory in criminal prosecutions or eyewitness testimony.