By Galen Strawson
A controversy opposed to neobehaviorism and for "naturalized Cartesianism," which a totally materialist method of the brain with a totally realist angle to the phenomena of awake event.
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Additional resources for Mental Reality
Searle expresses this familiar view vividly, although not unproblematically, with his talk of the “Network” and the “Background” (1983, chap. 5; see also Stroud 1991; Searle 1991; and Searle’s reformulation in 1992, chap. 8). Introduction 15 According to the default position, human beings are roughly as we think they are. So Louis  has a physical body,  inhabits a real physical world that is more or less as he thinks it is, and  is located in it more or less as he thinks he is. But he also has a number of experiential doubles.
Purely experiential content is just a matter of “what it is like” for a subject of experience, of (experiential) qualitative character—as much in the case of understanding-experience as in the case of purely sensory experience. Everything else has been stripped away. It is true that most of us believe that experience is in fact realized in or by the brain, that is, in something which (we take it) essentially has nonexperiential properties. And it is true that most of us believe that our experience could not possibly have the character it does have unless many nonexperiential processes occurred in our brains.
But he also has a number of experiential doubles. ” Vat Louis’s course of experience is, ex hypothesi, qualitatively indistinguishable from Louis’s; it is indistinguishable “from the inside,” as it were. But although (1) is true of him in a sense (vat Louis is a brain), (3) is false, and (2) may be false (some would say it is deﬁnitely false). Then there is the experiential double who is a Berkeleyan mind (if such a thing is possible). His course of experience is again qualitatively indistinguishable from Louis’s, but in his case (1), (2), and (3) are all false.
Mental Reality by Galen Strawson