There is a brain mechanism that works to identify colour differences directly, without first identifying the absolute colour of each surface. So on my view there is no reason to suppose anything like ten million colour responses to surface viewed singly.

Philosophers sometimes also use 'reductionist' more strictly, to mean 'type-identities' between mental and physical categories, and to exclude 'non-reductive physicalisms' like metaphysical functionalism.

My first degree was in mathematics. That was great, but it didn't help with many of the things that puzzled me. I became a philosopher because I wanted to understand everything, especially those things that didn't make sense. And that has continued to be my philosophical motivation. That's one reason I have such a roving philosophical eye - once I have figured out a philosophical topic to my satisfaction, I find myself moving on to new problems.

This doesn't show that there is anything wrong with our theoretical understanding, any more than the intuition that the Earth is at rest shows that there must be something theoretically wrong with Copernicanism, or the intuition that time is moving shows that there is something theoretically wrong with the block universe 'B series' view of change.

I rather incline towards 'conceptualism', in line with my view of colour perception - I don't think that we can represent objects and properties for which we have no concepts, not even in perceptual experience. In this sense I differ from those who defend 'non-conceptual content' like Michael Tye and Chris Peacocke.

Of course, there remains the question of why we should find mind-brain identities so persistently counter-intuitive, if they are true. But this is a simple psychological question, and there are a number of plausible explanations. Indeed this is a topic that is quite extensively discussed outside philosophy, by developmental psychologists and theorists of religion among others, under the heading of 'intuitive dualism'. It is rather shocking that so few of the many philosophers working on 'the explanatory gap' are familiar with this empirical literature.

Everybody agrees that a future in which you are dead is a very bad thing, and that it isn't made any better by your not being around to notice how bad it is.