 Although most discussions regarding eliminativism focus on the status of our notion of belief and other propositional attitudes, some philosophers have endorsed eliminativist claims about the phenomenal or qualitative states of the mind (see the entry on  qualia).  For example, Daniel Dennett (1978) has argued that our concept of  pain  is fundamentally flawed because it includes essential properties, like infallibility and intrinsic awfulness, that cannot co-exist in light of a well-documented phenomenon know as “reactive disassociation”. In certain conditions, drugs like morphine cause subjects to report that they are experiencing excruciating pain, but that it is not unpleasant. It seems we are either wrong to think that people cannot be mistaken about being in pain (wrong about infallibility), or pain needn’t be inherently awful (wrong about intrinsic awfulness). Dennett suggests that part of the reason we may have difficulty replicating pain in computational systems is because our concept is so defective that it picks out nothing real. A similar view about pain has been offered by Valerie Hardcastle (1999). Hardcastle argues that the neurological basis for pain sensations is so complex that no one thing answers to our folk conception. However, despite her own characterization of pain as a “myth”, Hardcastle’s arguments appear to be aimed not at showing that pain is unreal, but rather that it is actually a more complicated phenomenon than suggested by our folk conception.