Kuka keksi käsitteen eliminatiivinen materialismi?
Philosophers who argue against eliminativism may take several approaches. Simulation theorists, like Robert Gordon and Alvin Goldman argue that folk psychology is not a theory, but rather depends on internal simulation of others, and therefore is not subject to falsification in the same way that theories are. Jerry Fodor, among others, argues that folk psychology is, in fact, a successful (even indispensable) theory. Another view is that eliminativism assumes the existence of the beliefs and other entities it seeks to "eliminate" and is thus self-refuting.
Eliminativism maintains that the common-sense understanding of the mind is mistaken, and that the neurosciences will one day reveal that the mental states that are talked about in everyday discourse, using words such as "intend", "believe", "desire", and "love", do not refer to anything real. Because of the inadequacy of natural languages, people mistakenly think that they have such beliefs and desires. Some eliminativists, such as Frank Jackson, claim that consciousness does not exist except as an epiphenomenon of brain function; others, such as Georges Rey, claim that the concept will eventually be eliminated as neuroscience progresses. Consciousness and folk psychology are separate issues and it is possible to take an eliminative stance on one but not the other. The roots of eliminativism go back to the writings of Wilfred Sellars, W.V. Quine, Paul Feyerabend, and Richard Rorty. The term "eliminative materialism" was first introduced by James Cornman in 1968 while describing a version of physicalism endorsed by Rorty. The later Ludwig Wittgenstein was also an important inspiration for eliminativism, particularly with his attack on "private objects" as "grammatical fictions".
James Cornman