 Many philosophers have criticized evolutionary psychology. Most of these critics are philosophers of biology who argue that the research tradition suffers from an overly zealous form of  adaptationism  (Griffiths 1996; Richardson 1996; Grantham and Nichols 1999; Lloyd 1999; Richardson 2007), an untenable reductionism (Dupre 1999; Dupre 2001), a “bad empirical bet” about modules (Sterelny 1995; Sterelny and Griffiths 1999; Sterelny 2003), a fast and loose conception of fitness (Lloyd 1999; Lloyd and Feldman 2002); and most of the above and much more (Buller 2005) (cf. Downes  2005).[6]  All of these philosophers share one version or other of Buller’s view: “I am unabashedly enthusiastic about efforts to apply evolutionary theory to human psychology” (2005,  x).[7]  But if philosophers of biology are not skeptical of the fundamental idea behind the project, as Buller’s quote indicates, what are they so critical of? What is at stake are differing views about how to best characterize evolution and hence how to generate evolutionary hypotheses and how to test evolutionary hypotheses. For evolutionary psychologists, the most interesting contribution that evolutionary theory makes is the explanation of apparent design in nature or the explanation of the production of complex organs by appeal to natural selection. Evolutionary psychologists generate evolutionary hypotheses by first finding apparent design in the world, say in our psychological make up, and then presenting a selective scenario that would have led to the production of the trait that exhibits apparent design. The hypotheses evolutionary psychologists generate, given that they are usually hypotheses about our psychological capacities, are tested by standard psychological methods. Philosophers of biology challenge evolutionary psychologists on both of these points. I introduce a few examples of criticisms in each of these two areas below and then look at some responses to philosophical criticisms of evolutionary psychology.