 To impose this additional requirement is to claim that memory is factive, in the sense that genuine memories are necessarily true, that is, that apparent memories that are not true are merely apparent. In philosophy, the view that memory is factive has been common. The standard arguments for the factivity of memory are linguistic, appealing to the apparent incoherence of asserting both that one remembers an event and that the event did not occur (Bernecker 2017; cf. Moore’s paradox).  Assessing these arguments is beyond the scope of this entry, but note that they are controversial even among those who give linguistic arguments a great deal of weight (De Brigard 2017; Hazlett 2010). Among naturalists, who often give linguistic arguments less weight, they are more controversial still. From a naturalistic point of view, the goal of a theory of remembering ought to be to describe the process of remembering itself, regardless of whether we are intuitively inclined to classify its results as genuine or merely apparent memories. If the same process may be responsible both for producing true memories and for producing false memories, then an adequate theory of remembering will not require that genuine memories are always true—in the terms introduced in section 2, the relevant natural kind may include both true and false memories, regardless of whether our ordinary linguistic practice permits us to group them together.