Over the past thirty years or so, cognitive neuroscience has made spectacular progress understanding the biological mechanisms of consciousness. Consciousness science, as this field is now sometimes called, was not only inexistent thirty years ago, but its very name seemed like an oxymoron: how can there be a science of consciousness? And yet, despite this scepticism, we are now equipped with a rich set of sophisticated behavioural paradigms, with an impressive array of techniques making it possible to see the brain in action, and with an ever-growing collection of theories and speculations about the putative biological mechanisms through which information processing becomes conscious. This is all good and fine, even promising, but we also seem to have thrown the baby out with the bathwater, or at least to have forgotten it in the crib: consciousness is not just mechanisms, it’s what it feels like. In other words, while we know thousands of informative studies about access-consciousness, we have little in the way of phenomenal consciousness. But that — what it feels like — is truly what “consciousness” is about. Understanding why it feels like something to be me and nothing (panpsychists notwithstanding) for a stone to be a stone is what the field has always been after. However, while it is relatively easy to study access-consciousness through the contrastive approach applied to reports, it is much less clear how to study phenomenology, its structure and its function. Here, I first overview work on what consciousness does (the "how"). Next, I ask what difference feeling things makes and what function phenomenology might play. I argue that subjective experience has intrinsic value and plays a functional role in everything that we do.

Despite undeniable progress in the science of consciousness, there is no consensus on even fundamental theoretical and empirical questions, such as whether ‘phenomenal consciousness’ is a scientifically respectable concept, whether phenomenal consciousness overflows access consciousness, or whether the neural correlates of perceptual consciousness are in the front or in the back of the cerebral cortex. Notably, disagreement also concerns proposed theories of consciousness. However, since not all theories are mutually incompatible, there have been attempts to make theoretical progress by integrating or unifying them. I shall argue that this is preferable over proposing yet another theory, but that one should not expect it to yield a complete theory of consciousness. Rather, theoretical work in consciousness research should focus on core hypotheses about consciousness that different theories of consciousness have in common. Such a ‘minimal unifying model’ of consciousness can then be used as a basis for formulating more specific hypotheses about consciousness.