 Eliminative materialism entails unsettling consequences not just about our conception of the mind, but also about the nature of morality, action, social and legal conventions, and practically every other aspect of human activity. As Jerry Fodor puts it, “if commonsense psychology were to collapse, that would be, beyond comparison, the greatest intellectual catastrophe in the history of our species …” (1987, p. xii). Thus, eliminative materialism has stimulated various projects partly designed to vindicate ordinary mental states and establish their respectability in a sophisticated account of the mind. For example, several projects pursued by philosophers in recent years have attempted to provide a reductive account of the semantic content of propositional attitudes that is entirely naturalistic (i.e., an account that only appeals to straightforward causal-physical relations and properties). Much of the impetus for these projects stems in part from the recognition that eliminative materialism cannot be as easily dismissed as earlier writers, like C. D. Broad, had originally assumed.