 This does not establish that neutral monism can overcome the problem of experience. Both accounts can be rejected, either on the grounds that experience is fundamental and unanalyzable, or on the grounds that they misconstrue the nature of experience. And even if Russell’s original analysis is accepted, its neutral monistic reconstruction may be rejected, on the grounds that the assumed analogy does not hold. So what we have here is no more than a tentative proposal how the traditional neutral monist, and the contemporary panqualityist, might begin to think about the difficult problem of accommodating experience in the neutral monist framework. To the extent that his proposal succeeds, it does raise a question suggested by Strawson’s argument above: is experience, thus understood in a neutral monist setting, a feature that is emergent in an objectionable way (see section  8.4  below)? 