 Epiphenomenalists may also emphasize that examples in exclusion arguments are usually beliefs, desires or intentions. These mental properties are closely associated with behavioral dispositions, and can easily be understood in functional terms for which multiple realizability is immediately plausible. As Kim has explicitly recognized, however, (1993, p. 366), there are  properties that have long caused difficulties for functionalism, namely, the qualities of phenomenal experiences such as pains, itches, tastes, smells, afterimages, and so on. The “explanatory gap” (Levine, 1983) or “unintelligibility” (Robinson, 1982a) or the “hard problem” (Chalmers, 1996) concerning the connection between neural events and phenomenal qualities can be otherwise expressed as our inability to see any necessity in that connection. We are unable to understand why it should be that a series of neural activations occurring in various degrees of intensity and temporal relations should always be accompanied by pain, or itch, or, indeed, by any phenomenal quality whatever. Inability to see any such necessity is, of course, not a proof that such a necessity does not obtain. Nonetheless, absent insight into the necessity of the connection between neural properties and qualitative properties, we are arguably in an explanatory position similar to traditional epiphenomenalism. That is, we will have a sufficient explanation of behavioral reactions to stimuli that invokes exclusively neural properties. In addition, we may hold the view that these neural properties are necessarily connected to qualitative properties; but, lacking explanation of this necessity, this connection will contribute no understanding of how qualitative properties could make a difference to behavior. Because this difficulty has not been removed in the case of qualia, the success or failure of the previously discussed Traditional Arguments remains relevant to contemporary thinking about epiphenomenalism.