Eliminative materialism (also called eliminativism) is a materialist position in the philosophy of mind. It is the idea that the majority of mental states in folk psychology do not exist. Some supporters of eliminativism argue that no coherent neural basis will be found for many everyday psychological concepts such as belief or desire, since they are poorly defined. The argument is that psychological concepts of behavior and experience should be judged by how well they reduce to the biological level. Other versions entail the nonexistence of conscious mental states such as pain and visual perceptions.
Eliminativism about a class of entities is the view that the class of entities does not exist. For example, materialism tends to be eliminativist about the soul; modern chemists are eliminativist about phlogiston; and modern physicists are eliminativist about luminiferous ether. Eliminative materialism is the relatively new (1960s–70s) idea that certain classes of mental entities that common sense takes for granted, such as beliefs, desires, and the subjective sensation of pain, do not exist. The most common versions are eliminativism about propositional attitudes, as expressed by Paul and Patricia Churchland, and eliminativism about qualia (subjective interpretations about particular instances of subjective experience), as expressed by Daniel Dennett, Georges Rey, and Jacy Reese Anthis. These philosophers often appeal to an introspection illusion.
In the context of materialist understandings of psychology, eliminativism is the opposite of reductive materialism, arguing that mental states as conventionally understood do exist, and directly correspond to the physical state of the nervous system. An intermediate position, revisionary materialism, often argues the mental state in question will prove to be somewhat reducible to physical phenomena—with some changes needed to the commonsense concept.
Since eliminative materialism arguably claims that future research will fail to find a neuronal basis for various mental phenomena, it may need to wait for science to progress further.
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Philosophy of mind is a branch of philosophy that studies the ontology and nature of the mind and its relationship with the body. The mind–body problem is a paradigmatic issue in philosophy of mind, although a number of other issues are addressed, such as the hard problem of consciousness and the nature of particular mental states. Aspects of the mind that are studied include mental events, mental functions, mental properties, consciousness and its neural correlates, the ontology of the mind, the nature of cognition and of thought, and the relationship of the mind to the body.
The mind–body problem is a philosophical problem concerning the relationship between thought and consciousness in the human mind, and the body. The issue is this. Though it is obvious that mental events and physical events are somehow related, it is not obvious what the nature of this relation is. For example, it is obvious that feelings of sadness (which are mental events) will cause people to cry (which is a physical state of the body), or that finding a joke funny (a mental event) will cause one to laugh (another bodily state), or that feelings of pain (in the mind) will cause avoidance behaviours (in the body), and so on.
The hard problem of consciousness is a philosophical problem concerning why and how humans and other organisms have qualia, phenomenal consciousness, or subjective experiences. This is in contrast to the "easy problems" of explaining the physical systems that give humans and other animals the ability to discriminate, integrate information, perform behavioural functions, or provide behavioural reports, and so forth.
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