 Here again, a separatist position would seem to accord concerns about consciousness the least general import—though one may (like Kim 2011) argue that by closing off the prospect of reductive intentionalism, separatism would have us resign ourselves to an irreducible, epiphenomenal “mental residue” of qualia. But if one is an intentionalist, then the problems of consciousness will spread to the intentionality of our minds, and will apparently cut more deeply, the richer one takes experience to be in intentionality. And if one accounts for the minded/mindless difference in terms of consciousness, then whatever metaphysical problem consciousness raises will affect the mind quite generally. Thus the stakes will evidently be higher in deciding whether we can secure the controversial “bottom-up” necessitation of consciousness, and whether securing this could secure, or is needed to secure, a place for consciousness in nature—either as explanans or explanandum. To deny that it is needed is not necessarily to foreswear the goal of scientifically explaining facts about consciousness, or to embrace the supernatural. It is just to allow that such principles as we can appeal to in explaining what sort of consciousness arises, in what circumstances, are ones we must confess might have been otherwise than they are. (But—why these principles aren’t in fact otherwise ultimately has no explanation.) The epiphenomenalist worry may then still rear its head: aren’t physicalist necessities required if experience is itself to explain anything that happens in the physical world? One’s answer will depend on just what one thinks generally needs to be the case for what happens in the physical world to receive legitimate explanations (or be produced by causes) that don’t belong to physics.