Jennifer Whiting

True to his longstanding bias against grand unifying theories, Hacking chooses to pursue these questions by focusing on a specific case of memory-thinking: the history of multiple personality. His excavation of the contemporary terrain leads him, however, to the surprisingly grand conclusion that the various sciences of memory—including neurological studies of localization, experimental studies of recall, and studies in the psychodynamics of memory—all emerged in connection with attempts to “scientize the soul,” as a result of which spiritual battles have been recast as scientific controversies “where we suppose there is such a thing as knowledge to be had”.

The rationality of concern for oneself has been taken for granted by the authors of western moral and political thought in a way in which the rationality of concern for others has not. While various authors have differed about the morality of self-concern, and about the extent to which such concern is rationally required, few have doubted that we have at least some special reasons to care for our selves, reasons that differ either in degree or in kind from those we have to care for others. The rationality of prudence as traditionally conceived was thus taken to be threatened by Lockean accounts of personal identity. For taking a person’s identity through time to consist in psychological continuity is often thought to result in the numerical distinctness of his present and future selves, thus leaving his present self in the unsavoury position of having to ask, “Why care specially about my future self, if he won’t really be me?”