 Collins accepts Locke’s revolutionary view that consciousness and not the substantial soul is the bearer of personal identity. Again agreeing with Locke, he regards memory as crucial to personal identity and feelings of pleasure and pain as important concomitants of consciousness. Still, Collins’ account of personal identity is not exactly the same as Locke’s. Locke’s account is officially neutral in regard to whether “the substance that thinks in us” is material or immaterial, simple or compounded (Locke 1690: II, xxvii. 17 [1975: 341). Collins, by contrast, is giving an account that makes “the substance that thinks in us” material and compounded. But the neutrality of Locke’s account of personal identity ought to allow Collins to adopt it without significant change, and this is what he does. Collins also defends the view against attacks addressed to the concept of memory involved. Clarke holds that Collins’ account of memory violates a basic principle of Clarke’s substantialist account of identity—that properties cannot be transferred from one substance to another. So, if the particles of the brain have changed, a memory cannot be a veridical memory of that new substance. Locke and Collins,by contrast hold that representations of events can be transferred from one substance to another and these constitute genuine memories (Clarke 1738 [1028: 787]; Clarke and Collins 2011: 96).