To get around this problem, a fuller definition of “protophenomenal properties” would define them as properties that in certain combinations transparently account for the existence of consciousness, in the sense that one could in principle move a priori from knowing the relevant facts about protophenomenal properties to knowing the relevant facts about phenomenal properties (Chalmers 2015; Goff 2015, 2017). That is to say, if you could magically perceive the protophenomenal properties in my brain (assuming panprotopsychism is true), you would in principle be able to deduce what it’s like to be me. This would distinguish panprotopsychism from the standard contemporary form of physicalism—that advocated by proponents of the so-called “phenomenal concept strategy” (Loar 1990; Papineau 1998; Diaz-Leon 2010)—according to which there is no explanatory entailment from the physical to the mental. We can further stipulate that the explanatory entailment advocated by the panprotopsychist does not hold (solely) in virtue of the kind of properties physical science reveals to us, thus distinguishing panprotopsychism from more radically reductive views such as analytic functionalism.