From the 1930s to the end of the twentieth century, there was relatively little interest in panpsychism in Western philosophy. This attitude was arguably caused by two things: the dominance of physicalism in the philosophy of mind, and the general hostility to metaphysics which reigned up until the 1970s. A rare exception to this trend was Timothy Sprigge who, in A Vindication of Absolute Idealism (1983), defends an idealism-based form of panpsychism (see the entry on idealism). Sprigge summarized his views and provided some novel defences of them in Sprigge (2007), which is a response to critics, a number of which explicitly discuss panpsychism (see e.g., Maddell 2007). An important form of the anti-emergence argument for panpsychism (discussed below) was published by Thomas Nagel in 1979. Later David Griffin, in Unsnarling the World Knot (1998), espoused an atomistic panpsychism in the form of an explicit interpretation, extension and defense of Whitehead’s version of the doctrine. We also find sympathy for panpsychism in David Chalmers’ (1996) The Conscious Mind, and in articles responding to Chalmers by Piet Hut &amp; Roger Shepard, Gregg Rosenberg, and William Seager, all in Shear 1997 (for more on the history of panpsychism see Clark 2004 and Skrbina 2005).