  Why believe eliminativism about phenomenal or intentional pleasure? One sort of argument for it moves from the premise that there is no phenomenally or intentionally distinctive character common to all instances of, for example, new romantic love, slaking a powerful thirst, sexual orgasm, solving a hard intellectual problem, and fireside reminiscence amongst friends, to the conclusion that there is no such thing as phenomenal or intentional pleasure. This sort of argument relies on monism about pleasure, and monism about pleasure is argued above to be questionable. Why believe eliminativism about sensational pleasure? One sort of argument for it is that any such pleasure must be a sensation, and any sensation must have felt location, but no pleasure has felt location, so no pleasure sensation exists. Perhaps the most promising sort of hedonist response is to argue against eliminativism about pleasure, or at least against eliminativism about pleasure on some particular favoured account of its nature.