In the twenty-five or so years since Paul Churchland (1981) proposed its elimination, defenders of folk psychology have argued for the ubiquity of propositional attitude attribution in human social cognition. If we didn’t understand others in terms of their beliefs and desires, we would see others as ‘‘baffling ciphers’’ (Dennett, 1991, p. 29) and it would be ‘‘the end of the world’’ (Fodor, 1990, p. 156). Because the world continues, and we seem to predict and explain what others do (...) with a remarkable degree of accuracy, the advocates of folk psychology tend to accept that we do rely on a third-person attribution of propositional attitudes as the central means for understanding other people. Based on this shared assumption, a central project in folk psychology since Churchland’s paper has been focused on the cognitive architecture that subsumes this understanding. Humans attribute propositional attitudes to predict and explain, but how do they do it? Is our understanding of others’ behavior theoretical, as Churchland originally argued? Is.. (shrink)

I suggest a pluralistic account of folk psychology according to which not all predictions or explanations rely on the attribution of mental states, and not all intentional actions are explained by mental states. This view of folk psychology is supported by research in developmental and social psychology. It is well known that people use personality traits to predict behavior. I argue that trait attribution is not shorthand for mental state attributions, since traits are not identical to beliefs or desires, and (...) an understanding of belief or desire is not necessary for using trait attributions. In addition, we sometimes predict and explain behavior through appeal to personality traits that the target wouldn't endorse, and so could not serve as the target's reasons. I conclude by suggesting that our folk psychology includes the notion that some behavior is explained by personality traits—who the person is—rather than by beliefs and desires—what the person thinks. Consequences of this view for the debate between simulation theory and theory theory, as well as the debate on chimpanzee theory of mind are discussed. (shrink)

This paper contests Lynne Rudder Baker's claim to have shown that eliminative materialism is bound to fail on purely conceptual grounds. It is argued that Baker's position depends on knowing that certain developments in science cannot occur, and that we cannot know that this is so. Consequently, the sort of argument Baker provides is question-begging. For similar reasons, the confidence that the proponents of eliminative materialism have in it is misplaced.

The contributors to this volume examine current controversies about the importance of common sense psychology for our understanding of the human mind.

Aside from brute force, there are several philosophically respectable ways of eliminating the mental. In recent years the most popular elimination strategy has been directed against our common sense or folk psychological understanding of the mental. The strategy goes by the name of eliminative materialism (or eliminativism, in short). The motivation behind this strategy seems to be the following. If common sense psychology can be construed as the principled theory of the mental, whose vocabulary and principles implicitly define what counts (...) as mental, then eliminating the theory is eliminating its subject matter. If the theory is shown to be false, then its subject matter does not exist. If, in other words, common sense psychology can be shown to describe and explain nothing real in human cognition, then the mental itself is a fiction. (shrink)

Schwartz (1991) argues that the worry that successful reduction would eliminate rather than conserve the mental is a needless worry. He examines cases of reduction from the natural sciences and claims that if reduction of the mental is like any of those cases then it would not be a case of elimination. I discuss other cases of scientific reduction which do involve elimination. Schwartz has not shown that reduction of the mental could not be like such cases, so his argument (...) is not sufficient to dispel the worry of elimination. (shrink)

The identity theory was called into doubt not because the prospects for a materialist account of our mental capacities were thought to be poor, but because it seemed unlikely that the arrival of an adequate materialist theory would bring with it the nice one-to-one match-ups, between the concepts of folk psychology and the concepts of theoretical neuroscience, that intertheoretic reduction requires. The reason for that doubt was the great variety of quite different physical systems that could instantiate the required functional (...) organization. Eliminative materialism also doubts that the correct neuroscientific account of human capacities will produce a neat reduction of our common-sense framework, but here the doubts arise from a quite different source. (shrink)

A Neurocomputationial Perspective illustrates the fertility of the concepts and data drawn from the study of the brain and of artificial networks that model the...

Abstract Meeting the eliminativist challenge to folk psychology requires showing that beliefs have explanatory virtues unlikely to be duplicated by non?cognitive accounts of behavior. The explanatory power of beliefs is rooted in their intentionality. That beliefs have a distinctive kind of intentionality is shown by the distinctive intensionality of the sentences which report them. Contrary to Fodor, the fundamental explanatory virtues of beliefs are not to be found in their capacity to make causally inactive properties relevant to the explanation of (...) behavior. Rather, the distinctive intentionality of beliefs provides the best explanation of the fact that fully intelligent behavior displays a selectivity of response to properties of the perceptual environment. (shrink)

Paul Churchland argues that the continuity of human intellectual development provides evidence against folk psychology and traditional epistemology, since these latter find purchase only at the later stages of intellectual development. He supports this contention with an analogy from the history of thermodynamics. Careful attention to the thermodynamics analogy shows that the argument from continuity does not provide independent support for eliminative materialism. The argument also rests upon claims about continuity which do not support the claim that the continuity of (...) intellectual development is evidence for the elimination of folk psychology. Traditional epistemology and folk psychology should not yet be abandoned. (shrink)

Clearly the Cartesian ontological commitments that have dominated the scientific study of the mind up to the present have not been helpful. ...

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In this paper I shall reply to two arguments that Stephen Stich (1990; 1991; 1996) has recently put forward against the thesis of eliminative materialism. In a nutshell, Stich argues that (i) the thesis of eliminative materialism, according to which propositional attitudes don't exist, is neither true nor false, and that (ii) even if it were true, that would be philosophically uninteresting. To support (i) and (ii) Stich relies on two premises: (a) that the job of a theory of reference (...) is to make explicit the tacit theory of reference which underlies our intuitions about the notion of reference itself; and (b) that our intuitive notion of reference is a highly idiosyncratic one. In this paper I shall address Stich's anti-eliminativist claims (i) and (ii). I shall argue that even if we agreed with premises (a) and (b), that would lend no support whatsoever to (i) and (ii). (shrink)

In this paper it is argued that we would not be logically obliged or rationally inclined to reject the ontology of contentful psychological states postulated by folk psychology even if the explanations advanced by folk psychology turned out to be generally inaccurate or inadequate. Moreover, it is argued that eliminativists such as Paul Churchland do not establish that folk psychological explanations are, or are likely to prove, generally inaccurate or inadequate. Most of Churchland's arguments—based upon developments within connectionist neuroscience—only cast (...) doubt upon the adequacy of 'sentential' theories of cognitive processing, not upon scientifically developed forms of folk psychological explanation of behavior, such as those offered by contemporary social psychology. Finally, it is noted that Churchland's brand of eliminativism rests upon a crude reductive criterion of theoretical adequacy that has little to recommend it, and suggested that the recognized theoretical limitations of contemporary social psychology may be precisely due to its historical commitment to this reductive criterion. (shrink)

The essays in this volume are concerned with our everyday and developed scientific systems of explanation of human behavior in terms of beliefs, attitudes,...

Two arguments are discussed which have been advanced in support of eliminative materialism: the argument from reductionism and the argument from functionalism. It is contended that neither of these arguments is effective if "non-scientific realism" is adopted with regard to commonsense propositional attitude psychology and its embedded notions. "Non-scientific realism," the position that commonsense propositional attitude psychology is an independently legitimate descriptive/explanatory framework, neither in competition with science nor vulnerable to being shown false by science, is defended.

           Eliminative materialism, as William Lycan (this volume) tells us, is materialism plus the claim that no creature has ever had a belief, desire, intention, hope, wish, or other “folk-psychological†state. Some contemporary philosophers claim that eliminative materialism is very likely true. They sketch certain potential scenarios, for the way theory might develop in cognitive science and neuroscience, that they claim are fairly likely; and they maintain that if such scenarios (...) turned out to be the truth about humans, then eliminative materialism would be true.            Broadly speaking, there are two ways to reply to such arguments, for those who maintain that eliminative materialism is false (or that the likelihood of its being true is very low). One way is to argue that the scenarios the eliminativists envision are themselves extremely unlikely—that we can be very confident, given what we now know (including nontendentious scientific knowledge), that those scenarios will not come to pass. The other is to argue that even if they did come to pass, this would not undermine common-sense psychology anyway. People would still have beliefs, etc. The two strategies are not incompatible; one could pursue them both. But the second strategy attacks eliminativism at a more fundamental level. And if it can be successfully carried out, then the dialectical state of play will be strikingly secure for folk psychology. For, then it will turn out that folk psychology simply is not hostage to the kinds of potential empirical-theoretical developments that the eliminativists envision. It doesn’t matter, as far as the integrity of folk psychology is concerned, whether or not such scenarios are likely to come to pass. Eliminativist arguments inevitably rely, often only implicitly, on certain assumptions about what it takes for a creature to have beliefs, desires, and other folk-psychological states—assumptions about some alleged necessary condition(s) for being a true believer (to adapt this colorful usage from Dennett 1987).. (shrink)

It has recently been claimed (1) that mental states such as beliefs are theoretical entities and (2) that they are therefore, in principle, subject to theoretical elimination if intentional psychology were to be supplanted by a psychology not employing mentalistic notions. Debate over these two issues is seriously hampered by the fact that the key terms 'theoretical' and 'belief' are ambiguous. This article argues that there is only one sense of 'theoretical' that is of use to the eliminativist, and in (...) this sense some kinds of "belief" (dispositional states, infra-conscious states and the Freudian unconscious) are indeed "theoretical" and hence possible candidates for elimination, while others (consciously occurring thoughts like judgements and perceptual Gestalten) are not theoretical and hence not candidates for elimination. (shrink)

It turned out that there was no phlogiston, no caloric fluid, and no luminiferous ether. Might it turn out that there are no beliefs and desires? Patricia and Paul Churchland say yes} We say no. In part one we give our positive argument for the existence of beliefs and desires.

This collection offers an introduction to Churchland's work, as well as a critique of some of his most famous philosophical positions.

Tuomela (this issue, pp. 96-103) raises several objections to the analysis and critique of methodological individualism in my (1986). In what follows I reply to those criticisms, arguing, among other things, that: (1) the alleged reductions provided by Tuomela and others fail, because they either presuppose rather than eliminate social predicates or do not avoid the problem of multiple realizations; (2) supervenience does not guarantee that the social sciences are reducible, because merely describing supervenieence bases leaves numerous questions unanswered, and (...) (3) the eliminativism that Tuomela favors verges on being self-refuting and is highly implausible short of a detailed empirical critique of the social sciences, something Tuomela does not provide and something there is little reason to think can be provided. (shrink)

The rapid development of connectionist models in computer science and of powerful computational tools in neuroscience has encouraged eliminativist materialist philosophers to propose specific alternatives to traditional mentalistic theories of mind. One of the problems associated with such a move is that elimination of the mental would seem to remove access to ideas like truth as the foundations of normative epistemology. Thus, a successful elimination of propositional or sentential theories of mind must not only replace them for purposes of our (...) psychology, it must also replace them for purposes of the evaluation of our theories and explanations, psychological and otherwise. This paper briefly reviews eliminativist arguments for doubting the correctness of sentential accounts of explanation, understanding, and normative evaluation. It then considers Paul Churchland's (1989) proposed alternative norms, which are framed neurocomputationally. The alternative is found wanting in several specific ways. The arguments for eliminating propositionally-based norms are then re-examined and it is suggested that the need for wholesale elimination is overstated. A clear gap in the traditional epistemological story is identified, however, and a more modest set of norms is proposed as a way of filling this gap, rather than as a way of entirely replacing the traditional framework. (shrink)

Eliminativism was targeted by transcendental arguments from the first. Three responses to these arguments have emerged from the eliminativist literature, the heart of which is that such arguments are question-begging. These responses are shown to be incompatible with the position, eliminativism, they are meant to defend. Out of these failed responses is developed a general transcendental argument against eliminativism (the "Paradox of Abandonment"). Eliminativists have anticipated this argument, but their six different attempts to counter it are shown to be separately (...) inadequate, mutually incompatible, and, again, incompatible with the position that they are seeking to defend. (shrink)

The 1960s saw heated discussion of Eliminative Materialism in regard to sensations and their phenomenal features. Thus directed, Eliminative Materialism is materialism or physicalism plus the distinctive and truly radical thesis that there have never occurred any sensations; no one has ever experienced a sensation. This view attracted few adherents(!), though to this day some philosophers are Eliminativists with respect to various alleged phenomenal features of sensations.

If physicalism is true (e.g., if every event is a fundamental-physical event), then it looks as if there is a fundamental-physical explanation of everything. If so, then what is to become of special scientific explanations? They seem to be excluded by the fundamental-physical ones, and indeed to be excellent candidates for elimination. I argue that, if physicalism is true, there probably is a fundamental-physical explanation of everything, but that nevertheless there can perfectly well be special scientific explanations as well, notwithstanding (...) eliminativist scruples concerning overdetermination and Ockham's Razor. (shrink)

This essential book provides a comprehensive explanation of the key topics and debates arising in the philosophy of psychology. In editors William O'Donohue and Richard Kitchener's thoughtful examination, philosophy and psychology converge on several themes of great importance such as the foundations of knowledge, the nature of science, rationality, behaviorism, cognitive science, folk psychology, neuropsychology, psychoanalysis, professionalism, and research ethics. The Philosophy of Psychology also provides an in-depth discussion of ethics in counseling and psychiatry while exploring the diverse topics listed (...) above. The internationally renowned group of contributors to this volume both stimulating and informative. The Philosophy of Psychology will be invaluable for students and academics in theories and systems in psychology, cognitive psychology, cognitive science, philosophy of the social sciences, philosophy of the mind, and related courses. (shrink)

Paul Churchland has become famous for holding three controversial and interrelated doctrines which he put forward in early papers and in his first book. Scientific Realism and the Plasticity of Mind (1979): eliminative materialism, the doctrine of the plasticity of perception, and a general network theory of language. In his latest book, The Engine of Reason, the Seat of the Soul (1995), Churchland aims to make some results of connectionist neuroscience available to the general public and explores the philosophical and (...) social consequences that neuroscience is likely to have. I argue that these results of neuroscience refute the three doctrines that Churchland advocated in his earlier works. Yet youthful dreams do not die easily and Churchland is reluctant to relinquish his early views. (shrink)

Eliminative materialism is the position that common?sense psychology is false and that beliefs and desires, like witches and demons, do not exist. One of the most popular criticisms of this view is that it is self?refuting or, in some sense, incoherent. Hence, it is often claimed that eliminativism is not only implausible, but necessarily false. Below, I assess the merits of this objection and find it seriously wanting. I argue that the self?refutation objection is (at best) a misleading reformulation of (...) much more mundane objections to eliminativism and that, contrary to its advocates? endorsements, it adds nothing of genuine interest to the debate over the existence of prepositional attitudes. (shrink)

The philosophy of cognitive science has recently become one of the most exciting and fastest growing domains of philosophical inquiry and analysis. Until the early 1980s, nearly all of the models developed treated cognitive processes -- like problem solving, language comprehension, memory, and higher visual processing -- as rule-governed symbol manipulation. However, this situation has changed dramatically over the last half dozen years. In that period there has been an enormous shift of attention toward connectionist models of cognition that are (...) inspired by the network-like architecture of the brain. Because of their unique architecture and style of processing, connectionist systems are generally regarded as radically different from the more traditional symbol manipulation models. This collection was designed to provide philosophers who have been working in the area of cognitive science with a forum for expressing their views on these recent developments. Because the symbol-manipulating paradigm has been so important to the work of contemporary philosophers, many have watched the emergence of connectionism with considerable interest. The contributors take very different stands toward connectionism, but all agree that the potential exists for a radical shift in the way many philosophers think of various aspects of cognition. Exploring this potential and other philosophical dimensions of connectionist research is the aim of this volume. (shrink)

Paul Churchland's epistemology contains a tension between two positions, which I will call pragmatic pluralism and eliminative materialism. Pragmatic pluralism became predominant as Churchland's epistemology became more neurocomputationally inspired, which saved him from the skepticism implicit in certain passages of the theory of reduction he outlined in Scientific Realism and the Plasticity of Mind. However, once he replaces eliminativism with a neurologically inspired pragmatic pluralism, Churchland 1) cannot claim that folk psychology might be a false theory, in any significant sense (...) 2) cannot claim that the concepts of Folk psychology might be empty of extension and lack reference. 3) cannot sustain Churchland's criticism of Dennett's "intentional stance" . 4) cannot claim to be a form of scientific realism, in the sense of believing that what science describes is somehow realer that what other conceptual systems describe. (shrink)

This paper defends and extends Quine's version of a naturalistic epistemology, and defends it against criticism, especially that offered by Kim, according to which Quine's naturalism deprives epistemology of its normative role, and indeed of its relevance to psychological states, such as beliefs, whose warrant epistemology aims to assess. I defend Quinean epistemology's objections to the epistemic pluralism associated with other self-styled naturalistic epistemologies, and show how recent theories in the philosophy of psychology which fail to account for the intentionality (...) of psychological states in fact provide a cognitive foundation for an eliminativist epistemology which both honors Quine's strictures and helps us accommodate important findings and results in experimental psychology and cognitive science. (shrink)

A premise in the recent eliminativist arguments of Paul and Patricia Churchland is the power of connectionist-type models to solve problems facing cognitive science. I argue that their demonstrations of this power do not challenge folk psychology. Implicit in the Churchlands' arguments is the premise that folk psychology will fail to reduce to neuroscience. In the remainder of the paper I argue that just as the failure of classical genetics to reduce to molecular genetics does not suggest the elimination of (...) classical genetics, so the possible future failure of folk psychology to reduce to neuroscience would not of itself argue for the elimination of folk psychology. (shrink)

The doctrine of eliminative materialism holds that belief-desire psychology is massively referentially disconnected. We claim, however, that it is not at all obvious what it means to be referentially (dis)connected. The two major accounts of reference both lead to serious difficulties for eliminativism: it seems that elimination is either impossible or omnipresent. We explore the idea that reference fixation is a much more local, partial, and context-dependent process than was supposed by the classical accounts. This pragmatic view suggests that elimination (...) is not the prime model for understanding the complex relations between the mind and brain sciences, and that we have little ground for concluding that in general psychological kinds do not exist. We suggest that reference changes are better seen as continuous rather than completely eliminative. (shrink)

The antireductionist arguments of many philosophers (e.g., Baker, Fodor and Davidson) are motivated by a worry that successful reduction would eliminate rather than conserve the mental. This worry derives from a misunderstanding of the empiricist account of reduction, which, although it does not underwrite "cognitive suicide", should be rejected for its positivist baggage. Philosophy of psychology needs more detailed attention to issues in natural science which serve as analogies for reduction of the mental. I consider a range of central cases, (...) including water and H 2 O, genes and DNA, and common sense and scientific solidity. The last case is illuminated by Eddington's Two Tables paradox, a resolution which suggests the plasticity of the mental under reduction. If reduction of the mental is like any of these cases, it is neither empiricist nor eliminative. (shrink)

Over the last two decades, debates over the viability of commonsense psychology have been center stage in both cognitive science and the philosophy of mind. Eliminativists have argued that advances in cognitive science and neuroscience will ultimately justify a rejection of our "folk" theory of the mind, and of its ontology. In the first half of this book Stich, who was at one time a leading advocate of eliminativism, maintains that even if the sciences develop in the ways that eliminativists (...) foresee, none of the arguments for ontological elimination are tenable. Rather than being resolved by science, he contends, these ontological disputes will be settled by a pragmatic process in which social and political considerations have a major role to play. In later chapters, Stich argues that the widespread worry about "naturalizing" psychological properties is deeply confused, since there is no plausible account of what naturalizing requires on which the failure of the naturalization project would lead to eliminativism. He also offers a detailed analysis of the many different notions of folk psychology to be found in philosophy and psychology, and argues that simulation theory, which purports to be an alternative to folk psychology, is not supported by recent experimental findings. (shrink)

Of course, I do not mean by the title of this paper to deny the existence of something called.

This paper examines and rejects some purported refutations of eliminative materialism in the philosophy of mind: a quasi-transcendental argument due to Jackson and Pettit (1990) to the effect that folk psychology is “peculiarly unlikely” to be radically revised or eliminated in light of the developments of cognitive science and neuroscience; and (b) certain straight-out transcendental arguments to the effect that eliminativism is somehow incoherent (Baker, 1987; Boghossian, 1990). It begins by clarifying the exact topology of the dialectical space in which (...) debates between eliminativist and anti-eliminativist ought to be framed. I claim that both proponents and opponents of eliminativism have been insufficiently attentive to the range of dialectical possibilities. Consequently, the debate has not, in fact, been framed within the correct dialectical setting. I then go onto to show how inattentiveness to the range of dialectical possibilities undermines both transcendental and quasi-transcendental arguments against eliminativism. In particular, I argue that the quasi-transcendentalist overestimates the degree to which folk psychology can be insulated from the advance of neuroscience and cognitive science just in virtue of being a functional theory. I argue further that transcendental arguments are fallacious and do not succeed against even the strongest possible form of eliminativism. Finally, I argue that that transcendental arguments are irrelevant. Even if such arguments do succeed against a certain'very strong form of eliminativism, they remain complete non-starters against certain weaker forms of eliminativism. And I argue that if any of these weaker forms is true, folk psychology is in trouble enough to vindicate Paul Ckurchland's claim that our common sense psychological framework is “a radically false and misleading conception of the causes of human behavior and the nature of cognitive activity”. (shrink)

Some eliminativists have predicted that a developed neuroscience will eradicate the principles and theoretical kinds (belief, desire, etc.) implicit in our ordinary practices of mental state attribution. Prevailing defenses of common-sense psychology infer its basic integrity from its familiarity and instrumental success in everyday social commerce. Such common-sense defenses charge that eliminativist arguments are self-defeating in their folk psychological appeal to the belief that eliminativism is true. I argue that eliminativism is untouched by this simple charge of inconsistency, and introduce (...) a different dialectical strategy for arguing against the eliminativist. In keeping with the naturalistic trend in the sociology and philosophy of science, I show that neuroscientists routinely rely on folk psychological procedures of intentional state attribution in applying epistemically reliable standards of scientific evaluation. These scientific contexts place ordinary procedures of attribution under greater stress, producing evidence of folk psychological success that is less equivocal than the evidence in mundane settings. Therefore, the dependence of science on folk psychology, when combined with an independently plausible explanatory constraint on reduction and an independently motivated notion of theoretical stress, allows us to reconstitute the charge of (neurophilic) eliminativist inconsistency in a more sophisticated form. (shrink)