Methodological panpsychism assumes the following: the truth of relevant physicalism; a minimalist form of panpsychism, according to which some qualia occur outside brains; the (possibly forthcoming) truth of naturalistic accounts of perception and of the distinction between persona and subpersonal states. The minimalist form of panpsychism becomes innocent once we accept physicalism. The argument solves the hard problem of consciousness by dissolving it. There is no problem of “finding” the “physical correlate” of qualia and then to understand “how” that physical correlate “could be” qualitative. The mode of being of physical reality is assumed to be qualitative from the onset. But it is an innocent way of being qualitative.
Actually, upon reflection, we discover that we do not have a single argument that could make us think that physical reality is not qualitative! We do have thought experiments that presuppose a qualitativeless conception of physics and hence cannot prove it. Intuitions to the contrary (the “Cartesian intuition”, the idea that we would never understand what it is like to be a bat, etc) are not sufficient to establish the non-qualitativeness of physical reality. These intuitions actually have a simple explanation in the fact that we pre-philosophically spend a good deal of energy in attributing psychological states of various kind to people and animals in order to explain their behaviour, and do not do the same with, say stones.
Conscious states do not play any role in explanation of behaviour of stones. It is tempting to conclude that this difference is explained by the fact that stones are just inert matter; we are matter full of qualia – as we can experience all the time. But the conclusion is unwarranted, and have seen that it is easily overruled by other ways to account for the difference between stone and us.
And why do we have hard times in understand the other thesis, that qualitative reality is physical? Again, the dual “Cartesian intuition” is at the origin of the bias: the idea that physical reality is the domain of res extensa, of the physical bodies. An object bias pervades our representation of the world and an intentional bias pervades our representation of the mind.
The universe inside the stone is somewhat different from ours, but not much. In both there is a “blooming, buzzing” reality, in William Jame’s phrase. But inside the stone there is a “blooming, buzzing confusion”, whereas inside us there is an ordered show that our bodies can use to navigate their environment. We (our biological ancestors, that is) have domesticated qualia, that is to say, we have domesticated the physical world.