 Such reductive intentionalism is significantly motivated by a metaphysical aim that has animated much analytic philosophy of mind: to say what mental states are in non-mentalistic, physical terms. Part of what inspires this goal is the thought that, if mind is real and efficacious, it must somehow be necessitated by the facts of nature that science reveals—a nature in itself fundamentally mindless. But how could there be such necessitation of the mental by the non-mental? Reductive intentionalism about consciousness offers the outline of an answer. Like the separatist, one starts from a general conception of intentionality (or mental representation) that does not assume consciousness, along with some idea about how such intentionality must arise in a world governed by the operation of certain non-intentional, natural-causal processes. Then, still without appeal to consciousness, one purports to identify a certain species of intentionality (in terms of its use, its sources, its content), whose presence (and here one parts from separatism) purportedly guarantees the occurrence of experience with a certain phenomenal character. On such a reductive intentionalist perspective, separatist philosophers do no more than contain the problematic “inner”, “private”, “subjective” mind of the Cartesian legacy and mitigate its harm, by sequestering it in a zone—consciousness—from which understanding, intelligence, meaning, intentionality have been safely evacuated (as in the view suggested by Kim 2011). The problem will be fully resolved, only if, instead of merely shrinking and isolating consciousness, we find a way of entirely subsuming it in a conception of mental representation that owes nothing to it.