 The first argument is based on the claim that Russellian monism combines theoretical virtues of traditional dualism with those of traditional physicalism, while avoiding their main drawbacks (Chalmers 2013). The reasoning behind that claim could be stated as follows. Traditional physicalism has the virtue of allowing consciousness to be integrated into physical causation. But this comes at the cost of disregarding or distorting the distinctive features of consciousness. Traditional dualism avoids that cost. But by separating consciousness from the physical world, traditional dualism prevents consciousness from being integrated into physical causation. The latter cost is famously articulated by Princess Elisabeth of Bohemia, in her criticism of Cartesian dualism (Elisabeth to Descartes, 21 May, 1643 [1984: v. 3, 218; AT III 665]; see the entry  Elisabeth, Princess of Bohemia),  and by related causal arguments for physicalism such as the following: