Folk psychology as theory or practice? The case for eliminative materialism

Inquiry ◽  
1989 ◽  
Vol 32 (3) ◽  
pp. 277-303
Author(s):  
John M. Preston
2020 ◽  
Vol 42 (2) ◽  
pp. 253-284
Author(s):  
Matěj Dražil

The article provides an analysis of Paul and Patricia Churchland’s eliminative materialism. I will distinguish two lines of argument in their eliminativism: one seeking to eliminate folk psychology and the second criticising Jerry Fodor’s language of thought hypothesis. Then I will closely examine the second line of argument, and show that it represents the main motive of Churchland’s work since the end of 1980s and demonstrate why the success of the argument against the language of thought hypothesis does not constitute a reason for the elimination of folk psychology. Finally, I will examine the consequences of this approach for the role of folk psychology in the study of mind and show that the weakened eliminativist position still fulfils the original aim of Churchland’s program.


Author(s):  
William G. Lycan

Moore’s method as developed in Chapter 1 is applied against the doctrine of Eliminative Materialism in the philosophy of mind. It resists all defenses of that view that are based on the “Theory” theory of mental discourse and the vulnerability of folk psychology. It also differs from all the standard objections to the doctrine. Two sophisticated replies are considered and rebutted: that there might be empirical linguistic evidence for an elimination-supporting entailment claim, and that my Moorean objection proves too much in that it makes an empirical proposition irrefutable. However, a possible halfway house is conceded: an everyday term sometimes divides its sense as between a scientifically naïve reading and a slightly neologized one compatible with a scientific account.


2019 ◽  
Vol 21 (2) ◽  
pp. 419-426
Author(s):  
Daniel Lorca ◽  
Eric LaRock ◽  

Advocates of eliminative materialism (EM) assure us that our current, ordinary approach to describing the mind (dubbed “folk psychology”) will eventually be eliminated, instead of reduced, by a matured neuroscience. However, once we take into account the flexibility, explanatory power, and overall sophistication of ordinary language, then the promissory note offered by eliminative materialism (EM) loses all credibility. To bolster the preceding claim, we present three original problems for EM: (1) the accountability problem, (2) the substitution problem, and (3) the discourse dependence problem.


1990 ◽  
Vol 27 ◽  
pp. 45-64
Author(s):  
Jim Edwards

Donald Davidson finds folk-psychological explanations anomalous due to the open-ended and constitutive conception of rationality which they employ, and yet monist because they invoke an ontology of only physical events. An eliminative materialist who thinks that the beliefs and desires of folk-psychology are mere pre-scientific fictions cannot accept these claims, but he could accept anomalous monism construed as an analysis, merely, of the ideological and ontological presumptions of folk-psychology. Of course, eliminative materialism is itself only a guess, a marker for material explanations we do not have, but it is made plausible by, inter alia, whatever difficulties we have in interpreting intentional folk-explanations realistically. And surely anomalous monism does require further explanation if it is to be accepted realistically and not dismissed as an analysis of a folk-idiom which is to be construed instrumentally at best. Some further explanation is needed of how beliefs, desires, etc. can form rational patterns which have ‘no echo in physical theory’ and yet those beliefs, desires etc. be physical events. To this end I propose to graft on to anomalous monism a modest version of functionalism.


1997 ◽  
Vol 48 (6) ◽  
pp. 569-579
Author(s):  
C Kao ◽  
C‐K Lee ◽  
C‐Y Chen
Keyword(s):  

2010 ◽  
Vol 39 (4) ◽  
Author(s):  
Ann Burlein

Drawing on recent work in secularism, this paper argues that religion exerts force in modern culture without anyone needing to beleive or practice a particular religion. This is especially the case with respect issues of sexuality. The paper uses the Introductory course as a way of exploring how, when it comes ot sexuality, religion still speaks us.


2018 ◽  
Vol 32 (3) ◽  
pp. 83-90 ◽  
Author(s):  
Zoe-Vonna Palmrose ◽  
William R. Kinney

SYNOPSIS Does the auditor's responsibility under U.S. authoritative guidance extend to providing assurance of financial reporting quality—specifically whether financial statements “faithfully reflect the firm's underlying economics”—after the auditor has concluded that financial statements are fairly presented in conformity with GAAP, in all material respects? The question arises because DeFond and Zhang (2014) state such a view and cite U.S. authoritative guidance as support. We review SEC, PCAOB, and FASB guidance and other sources and find no authoritative support for DeFond and Zhang's (2014) view. We also find that the PCAOB explicitly recognizes the lack of objective criteria that would be necessary to evaluate financial reporting quality beyond application of GAAP to events and transactions. Further, we find no evidence that practicing auditors do (separately) assess or assure that financial statements faithfully reflect the entire firm's underlying economics. Overall, these findings suggest DeFond and Zhang (2014) express a personal (and impracticable) normative view and not the auditor's actual responsibility or practice under extant U.S. standards. More broadly, results reinforce the importance of defining and measuring audit quality based on the auditor's actual responsibilities and the importance of accurately characterizing authoritative guidance and practice for scholarship regarding complex and multifaceted matters, including audit quality.


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