...I had been with my father so constantly for so long that I knew less and less about him with every passing year. Every meaningful image was jumbled together with the countless moments of our daily life defeating my efforts to gain some perspective.
If you remember your past too well you start blaming your present for it. Look what they did to me, that's what caused me to be like this, it's not my fault. Permit me to correct you: it probably is your fault. And kindly spare me the details.
Yes, the long memory is the most radical idea in this country. It is the loss of that long memory which deprives our people of that connective flow of thoughts and events that clarifies our vision, not of where we're going, but where we want to go.
Maybe the most sacred function of memory is just that: to render the distinction between past, present, and future ultimately meaningless; to enable us at some level of our being to inhabit that same eternity which it is said that God himself inhabits.
And yet it takes only the smallest pleasure or pain to teach us of time's malleability. Some emotions speed it up, others slow it down; occasionally, it seems to go missing - until the eventual point when it really does go missing, never to return.
The archive of supposed photocopies (I.E. memory) actually offers up strange creatures; the green paradise of childhood loves that Baudelaire recalled is for many a future in reverse, an obverse of hope in the face of the gray purgatory of adult loves.
I had been riding horses before my memory kicked in, so my life with horses had no beginning. It simply appeared from the fog of infancy. I survived a difficult childhood by traveling on the backs of horses, and in adulthood the pattern didn't change.
We have seen that there are two misconceptions involved in the myth that memory is a thing. One is that memory is a thing (a tangible structure rather than an abstract process) and the other is that memory is a thing (one memory rather than many memories).
Lieux de memoire . . . 'exist because there are no longer any milieux de memoire, settings in which memory is a real part of everyday experience.' And what are lieux de memoire? [They] are . . . vestiges . . . the rituals of a ritual-less society.
Memory is all we are. Moments and feelings, captured in amber, strung on filaments of reason. Take a man’s memories and you take all of him. Chip away a memory at a time and you destroy him as surely as if you hammered nail after nail through his skull.
Erinnerungen sind aus wundersamen Stoff gemacht – trügerisch und dennoch zwingend, mächtig und schattenhaft. Es ist kein Verlaß auf die Erinnerung, und dennoch gibt es keine Wirklichkeit außer der, die wir im Gedächtnis tragen.
Memory weaves and traps us at the same time according to a scheme in which we do not participate: we should never speak of our memory, for it is anything but ours; it works on its own terms, it assists us while deceiving us or perhaps deceives up to assist us.
Memory is like patches of sunlight in an overcast valley, shifting with the movement of the clouds. Now and then the light will fall on a particular point in time, illuminating it for a moment before the wind seals up the gap, and the world is in shadows again.
Dates are hard to remember because they consist of figures; figures are monotonously unstriking in appearance, and they don't take hold, they form no pictures, and so they give the eye no chance to help. Pictures are the thing. Pictures can make dates stick.
Imperfect knowledge, incomplete assessment of feedback, limited memory and recall, as well as poor problem-solving skills result in a form of rationality that attains not optimal decisions but more or less satisfactory compromises between conflicting constraints.
