1.1 The Varieties of Remembering
A rough consensus has emerged among philosophers and psychologists around one promising, more-or-less unified terminology for the forms of long-term memory. Bergson (1908/1991) and Russell (1921) distinguished ‘recollective memory’ from ‘habit memory’, while Broad (1925) and Furlong (1948) further distinguished recollective memory from ‘propositional memory’. Philosophers' ‘habit memory’ is, roughly, psychologists' ‘procedural memory’. These labels cover a range of phenomena, from simpler forms of associative learning through to kinesthetic, skill, and sequence memory. We naturally refer to procedural, habit, and skill memories with the grammatical construction ‘remembering how’.
‘Propositional memory’ is ‘semantic memory’ or memory for facts, the vast network of conceptual information underlying our general knowledge of the world: this is naturally expressed as ‘remembering that’, for example, that Descartes died in Sweden.
‘Recollective memory’ is ‘episodic memory’, also sometimes called ‘personal memory’, ‘experiential memory’, or ‘direct memory’ by philosophers: this is memory for experienced events and episodes, such as a conversation this morning or the death of a friend eight years ago. Episodic memories are naturally expressed with a direct object: I remember arguing about Descartes yesterday, and I remember my feelings as we talked. Such personal memories can be generic or specific, and can be memories of more or less extended temporal periods. But the most characteristic feature of episodic remembering, arguably, is the way it brings us into contact with the particular past events which such memories are about and by which they are caused (Campbell 1997; Hoerl 1999).
Both semantic and episodic memories, whether linguistically expressed or not, usually aim at truth, and are together sometimes called ‘declarative memory’, in contrast to nondeclarative forms of memory, which don't seem to represent the world or the past in the same sense. In declarative remembering, we seek to track the truth: this is why we are uneasy or dismayed when our take on the past is challenged or overturned (Poole 2008).
This contrast between declarative and nondeclarative memory is sometimes lined up with a more controversial distinction between ‘explicit’ and ‘implicit’ memory: explicit memories, roughly, can be accessed verbally or otherwise by the subject, whereas implicit memory is memory without awareness. But the category of implicit memory includes a range of heterogeneous phenomena, and it may be better to see ‘implicit memory’ as a label for a set of memory tasks rather than a distinct variety or system of memory (Willingham and Preus 1995; Roediger 2003).
We sometimes use ‘remember’ in its declarative senses as a ‘success-word’, so that ‘false memories’ are not ‘memories’ at all. It's possible either to think that I remember when in fact I am imagining or confabulating, or to think that I am creating something quite new (such as a melody, painting, or story) when in fact I am remembering it (Martin and Deutscher 1966, pp. 167–8, p. 177).
many varieties of false ‘memory’ are also intriguing philosophical tasks (Hacking 1995; Hamilton 1999); and the attempt to understand and explain any features, both phenomenological and causal, which veridical remembering and (some cases of) imagining, confabulating, and misremembering might have in common is a legitimate part of the overall interdisciplinary enquiry into memory
2. Memory and Representation
On any view which thus treats causal connectedness as built in to our concept of memory, remembering is a core instance of the general, flexible human capacity to think about events and experiences which are not present, so that mental life isn't entirely determined by the current environment and the immediate needs of the organism. We can often remember without having any such traces in our current external environment, such as photographs or words written in a diary: so many philosophers and scientists have argued that memory traces or representations are retained within the individual.
Although it takes many significantly different forms, this idea that a ‘trace’ acquired in past experience somehow ‘represents’ that experience, or carries information about it, is at the heart of ‘representative’ or ‘indirect’ realism in the philosophy of memory. 
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