 Perlis (1992), Chalmers (1996) and Block (2002) have apparently endorsed versions of a Virtual Mind reply as well, as has Richard Hanley in The Metaphysics of Star Trek (1997). Penrose (2002) is a critic of this strategy, and Stevan Harnad scornfully dismisses such heroic resorts to metaphysics. Harnad defended Searle’s position in a “Virtual Symposium on Virtual Minds” (1992) against Patrick Hayes and Don Perlis. Perlis pressed a virtual minds argument derived, he says, from Maudlin. Chalmers (1996) notes that the room operator is just a causal facilitator, a “demon”, so that his states of consciousness are irrelevant to the properties of the system as a whole. Like Maudlin, Chalmers raises issues of personal identity – we might regard the Chinese Room as “two mental systems realized within the same physical space. The organization that gives rise to the Chinese experiences is quite distinct from the organization that gives rise to the demon’s [= room operator’s] experiences”(326).