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Present address: Pacific Northwest National Laboratory, Richland, WA 99354, United States. What Is It Like to Know? Daniel Dennett’s latest book marks five decades of majestic failure to explain consciousness. Daniel Dennett has been treading for five decades.

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I suppose it would be foolish to expect anything else. Dennett has been studiously avoiding the same set of questions for most of his career. Dennett’s implicit admission on page 364 that no philosopher of mind before Descartes is of any consequence to his thinking. The whole pre-modern tradition of speculation on the matter — Aristotle, Plotinus, the Schoolmen, Ficino, and so on — scarcely qualifies as prologue. And this means that, no matter how many times he sets out, all his journeys can traverse only the same small stretch of intellectual territory.

But mind was now conceived as an exception within the frame of nature. And so the natural order was seen as a reality already akin to intellect. Hence the mind, rather than an anomalous tenant of an alien universe, was instead the most concentrated and luminous expression of nature’s deepest essence. The Cartesian picture, by contrast, was a chimera, an ungainly and extrinsic alliance of antinomies.

And reason abhors a dualism. Moreover, the sciences in their modern form aspire to universal explanation, ideally by way of the most comprehensive and parsimonious principles possible. So it was inevitable that what began as an imperfect method for studying concrete particulars would soon metastasize into a metaphysics of the whole of reality. Here, in this phantom space between the phenomenal and physical worlds, is just where the most interesting questions should probably be raised. But Dennett has no use for those. He is content with the stark choice with which the modern picture confronts us: to adopt either a Cartesian dualism or a thoroughgoing mechanistic monism. And this is rather a pity, since in fact both options are equally absurd.

Not that this is very surprising. After five decades, it would be astonishing if Dennett were to change direction now. But, by the same token, his project should over that time have acquired not only more complexity, but greater sophistication. And yet it has not. For instance, he still thinks it a solvent critique of Cartesianism to say that interactions between bodies and minds would violate the laws of physics. In the end, Dennett’s approach has remained largely fixed.