sensory change, the new ways in which sensory change varies systematically with movement. Once you figure out the new laws of sensory motor contingency, the world comes back into focus. What is interesting in this story is you don't explain how the experience changed by looking at cells or populations of cells. You explain how experience changes by looking at the way in which cells function as part of a larger dynamic of activity: animal, world, brain working together to make consciousness happen. One of the key thoughts here, then, is that if we want to understand human consciousness or indeed animal consciousness overall, we can't just look to the brain. We need to look to the embodied, situated animal's life. No brain scan, no matter how cleverly constructed, is going to reveal the consciousness happening because that is not where the consciousness is happening. That's the wrong level of analysis. The consciousness is unfolding in this dynamic. The consciousness is not in the head. There are a number of philosophers who are very sympathetic to this kind of extended conception of the mind. Andy Clark, for example, or Daniel Dennett -- I view them very much as allies, although explicitly Andy doesn't think the extended mind approach for consciousness. He thinks it works for cognition, certain kinds of cognitive processes, memory and cognition, but not for consciousness. The problem of consciousness is understanding how this world is there for us. It shows up in our senses. It shows up