  According to Reid, memory is neither necessary nor sufficient for personal identity, metaphysically speaking, despite the conceptual and evidential relations memory bears to personal identity. It is not a necessary condition because each us has been agent or witness to many events that we do not now remember. “I may have other good evidence of things which befell me, and which I do not remember: I know who bare me, and suckled me, but I do not remember these events” (Essays, 264). It is not a sufficient condition, for, as Butler showed, while having an episodic memory of an event entails that one existed at the time of the event remembered, it is not the recollection or the ability to recall that makes one identical with the person who was witness or agent to the event.  “It may here be observed…that it is not my remembering any action of mine that makes be to be the person who did it. This remembrance makes me know assuredly that I did it; but I might have done it, though I did not remember it” (Essays, 265). Reid’s fourth criticism is that while memory is tied to personal identity conceptually and evidentially, such ties do not entail a metaphysical connection that would license analyzing the latter in terms of the former (Essays, 277).