 Though separated by three centuries, Leibniz and Searle had similar intuitions about the systems they consider in their respective thought experiments, Leibniz’ Mill and the Chinese Room. In both cases they consider a complex system composed of relatively simple operations, and note that it is impossible to see how understanding or consciousness could result. These simple arguments do us the service of highlighting the serious problems we face in understanding meaning and minds. The many issues raised by the Chinese Room argument may not be settled until there is a consensus about the nature of meaning, its relation to syntax, and about the biological basis of consciousness. There continues to be significant disagreement about what processes create meaning, understanding, and consciousness, as well as what can be proven a priori by thought experiments.