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The orthodox systems contend that the matter or the content of Recollection is the same as that of Perception. Smriti, in other words, is nothing but Pratyaksha in a fainter form. Hence the philosophers of the orthodox schools see no utility in admitting Recollection as a special source of knowledge or rather, a source a special knowledge. This perceptual theory of Recollection is supported by Hobbes when he says that Memory is nothing but "decaying sense." Locke also upheld this theory and he is followed by Hume who distinctly says that the difference between a percept and a memory-idea is one of vivacity only.
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It must be admitted that in a great majority of cases, the difference between a percept and a revived idea seems to be one of intensity only. The true theory, however, is that the former is sensuous and is essentially different from the latter which is evolved from within. An ability to revive our ideas or perceptions," says Reid "after they have ceased to be can signify no more than an ability to create new ideas or perceptions, similar to those, we have had before.' And then, is it absolutely true that the matters of perception and recollection are the same? Locke himself admitted that the contents of recollection are not exactly identical with those of perception in as much as the former have "the additional perception:
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