animal's movement. And that is what the brain is doing. The brain is enabling us to establish this kind of sensorimotor engagement with the world around us. This is a is substantive empirical hypothesis that I am putting forward. There are profound philosophical reasons to embrace it. And I hope that scientists and philosophers will find ways of communicating so they can work on these questions together. Even though I'm a theoretician and not an experimentalist, Philosophical research is empirically significant and I would hope that my theoretical work will contribute to the framing of theories that are empirically testable. I have collaborated with empirical researchers, although never experimentally. In one article that I wrote with the philosopher Susan Hurley, who died in the summer of 2007, we actually made some predictions that turned out subsequently to be clinically demonstrated. In particular, we offered an account of phantom-limb pain that predicted what has subsequently been reported by V.S. Ramachandran, namely, that the use of mirrors to create sensory feedback could provide a therapy for phantom-limb pain. What Ramachandran and others have done is allow somebody who experiences phantom-limb discomfort to look at a mirror and move his good arm but get visual feedback as if he is moving the bad arm. They find that through moving the good arm it's possible to work out a cramp in what is in fact an absent arm. One of the problems of phantom-limb pain is that you can't massage it because there isn't