  Given this account, in which memory is seen merely as reproducing a past knowing experience, there is perhaps a sense in which the memory does not itself count as knowledge, any more than an exact reproduction of a Picasso counts as a Picasso. The Naiyāyikas state that memories lack ‘independence’. The idea, perhaps, is this. In general we establish the veracity of an experience by examining the way in which it was caused (my perception of the table is veridical, because my eyesight is good, the lighting is adequate, etc.). In the case of a memory, however, we must go via the originating experience. Memory is conceived of as a mere surrogate for the original experience, and its veracity is ‘dependent’ on that of the original. We might think, however, that memory in fact does more than merely reproduce the original experience. It may represent the experienced event as happening in the past, and thus have a different content.