 What the Knowledge, Conceivability and Explanatory Gap arguments have in common is that they move from an alleged epistemic gap to a would-be materialism-refuting metaphysical one. Though some materialists balk at once and refuse to admit the epistemic gap, more grant the epistemic gap and resist the move to the metaphysical one. The epistemic gap, on this view, is created by the “conceptual isolation” of phenomenal concepts from all others, and it is conceptual only rather than metaphysical. Stoljar (2005) calls this the “phenomenal concept strategy”. There are a number of distinct positive accounts of phenomenal concepts and how they work; such concepts are: “recognitional” (Loar (1990), Carruthers (2000), Tye (2003c)); proprietary lexemes of an internal monitoring system (Lycan (1996)); indexical (Perry (2001), O’Dea (2002), Schellenberg (2013)); demonstrative (Levin (2007), Stalnaker (2008), Schroer (2010)); “quotational” or “constitutive” (Papineau (2002), Balog (2012)); “unimodal” (Dove and Elpidorou (2016)). Some of those accounts are minimal, aspiring only to block the key inferences in the anti-materialist arguments aforementioned. Others, particularly the constitutive account, are more detailed and offer to explain more specific features of WIL properties.. For example, Papineau points out that the constitutive account explains the odd persistent attractiveness of some of the obviously fallacious antimaterialist arguments. He and Balog each argue that the account, according to which a phenomenal concept token is at least partly constituted by the very mental state-token that is its referent, explains the special directness of the reference: no feature of the state is appealed to (and a fortiori no neural, functional, causal etc. feature); Balog adds that since the referent is literally contained and present in the concept token, “there will always be something it is like” to do the tokening (p. 7). 