Some people cling to the view that consciousness is the big exception, an all-or-nothing property that divides the universe into two utterly disjoint classes: those things it is like something to be, and those that it is not like anything to be (Nagel 1974; Searle 1992; Chalmers 1996; McGinn 1999). I have never encountered a persuasive argument for why this should be so.
