But it is not possible, conversely, that when one
actually remembers he should not suppose himself to remember, but
should remember unconsciously. For remembering, as we have conceived
it, essentially implies consciousness of itself. If, however, the
movement corresponding to the objective fact takes place without
that corresponding to the time, or, if the latter takes place
without the former, one does not remember.
The movement answering to the time is of two kinds. Sometimes in
remembering a fact one has no determinate time-notion of it, no such
notion as that e.g. he did something or other on the day before
yesterday; while in other cases he has a determinate notion-of the
time. Still, even though one does not remember with actual
determination of the time, he genuinely remembers, none the less.
Persons are wont to say that they remember (something), but yet do not
know when (it occurred, as happens) whenever they do not know
determinately the exact length of time implied in the 'when'.
It has been already stated that those who have a good memory are not
identical with those who are quick at recollecting. But the act of
recollecting differs from that of remembering, not only
chronologically, but also in this, that many also of the other animals
(as well as man) have memory, but, of all that we are acquainted with,
none, we venture to say, except man, shares in the faculty of
recollection.


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