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DOver the summer, the neuroscientist Christ of Koch accepted defeat on his 25-year bet with the philosopherDavid Chalmers, a lost wager that the science of consciousness would be all wrapped up by now. Despite decades ofresearch, there's little sign of shared understanding on consciousness, with several competing theories still beingdebated.In my new book entitled Why? ,I take head-on the question of why it's so hard to make progress onconsciousness. The core difficulty is that consciousness cannot be easily observed. You can't look inside someone'sbrain and see their feelings and experiences. Science does deal with things that can't be observed, such as fundamentalparticles(粒子),quantum wave functions（量子波函数), and maybe even other universes.But consciousness posesan important difference: in all of these other cases, we theorize about things we can't observe in order to explain whatwe can observe. Uniquely with consciousness, the thing we are trying to explain cannot be publicly observed.How then can we investigate consciousness? I argue that we can account for the evolution of consciousness onlyuniverse, where physics is running the show. Thus, insofar as there are some future possibilities left open by the的)in quantum mechanicsthe free will of conscious organisms plays a role in determining what will happen in the brain, over and above whatis settled by the laws of physics. Evolution offers one of the strongest challenges. Natural selection only cares aboutbehavior, as it's only behavior that matters for survival. Rapid progress in AI and robotics has made it clear, however,behaviour associated with consciousness, there could be a nonconscious mechanism that inspires the same behaviour.Given this, it is a deep mystery why consciousness evolved at all. But suppose the emergence of biologicalproduce. Perhaps organisms that have conscious awareness of the world around them, and thereby freely responcbased on that awareness, behave very differently than mere mechanisms. Consequently, they survive much better.With these assumptions, we can make sense of natural selection's preference for conscious organisms.As a philosopher, in Why? , I develop a radical form — the view that consciousness goes right down to thefundamental building blocks of reality — aimed at addressing the philosophical challenges of consciousness, as wellas providing a framework for scientists to make progress on the scientific issues. It is a pincer movement (钳形运动）