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Simplicity<br />
In line with Swinburne’s point in The Existence of God, Chalmers argues that (127):<br />
Any lawful relationship must be supported by fundamental laws. The case of physics tells us<br />
that fundamental laws are typically simple and elegant; we should expect the same of the fun-<br />
damental laws in a theory of consciousness.<br />
Many hypotheses of consciousness suffer under this condition. Crick and Koch’s well-<br />
known <strong>thesis</strong> that consciousness is subserved by 40Hz oscillations in the brain (1990) is one<br />
such view. To find it scientifically plausible, we need a reason why an oscillation at that fre-<br />
quency can cause consciousness to emerge. Similarly, a complex theory of consciousness<br />
that had hundreds of rules would remain scientifically unsatisfying unless those rules could<br />
be shown to follow from a few basic ones.<br />
Causal Closure<br />
Chalmers discusses the possibility of embracing some form of interactionism 12 in a sec-<br />
tion discussing epiphenomenalism. To do this, he claims (156)<br />
requires a hefty bet on the future of physics, one that does not currently seems at all promis-<br />
ing; physical events seem inexorably to be explained in terms of other physical events.<br />
Problems with epiphenomenalism will be discussed later and Chalmers spends some<br />
time considering the issue. However, he maintains the view that physics is unlikely to move<br />
in the direction required to allow consciousness to make any difference to the development<br />
of physical events.<br />
Structural Coherence<br />
In arguing against materialism, Chalmers concluded that subjective experience (‘con-<br />
12 Interactionism need not be Cartesian dualism – mental properties of physical substance could be<br />
granted a causal role.<br />
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