 We have been treating eliminative materialism as a metaphysical claim about the ontological status of the posits of commonsense psychology; as the claim that there exists nothing that corresponds to the concept in question — it picks out nothing real. This is analogous to what happened in the case of demons and crystal spheres. Because there are no such things, these concepts have no role to play in a proper scientific ontology. However, in recent years the term ‘eliminativism’ has been applied to a very different type of ontological stance toward the posits of commonsense psychology. This alternative stance is that although the commonsense concept does indeed correspond with something real, the kind in question is, for a host of reasons, ill-suited for serious scientific theorizing. Thus, dropping the commonsense concept from science is, at least in part, due to pragmatic considerations about proper scientific practice. Irvine and Sprevak refer to this as “discourse eliminativism” (Irvine and Sprevak, forthcoming). With conventional eliminative materialism, any token invoking of the mental state concept or term will designate nothing — the concept or term has no identifiable intentional object. By contrast, with this alternative picture, particular uses of a mental state concept or term may indeed refer to some actual neurological state or condition that shares many of the features associated with the concept in question. However, because no legitimate scientific type maps properly onto the folk psychological type, the latter should be dropped from the categories of scientific psychology. So with this alternative interpretation of eliminativism, the alleged problem with folk psychology has more to do with the classification system it provides for certain types of mental states or processes; its criteria for demarcation and categorization are grossly ill-suited for cognitive science. The unscientific nature of the category may be due to a variety of considerations (or combination of considerations) including (but not limited to) demarcation criteria that are overly subjective or context dependent, cut across more natural kinds, reduce to wildly disjunctive arrays of real properties, fail to yield useful generalizations, collapse together useful levels of analysis, and so on. Thus, this alternative conception of eliminativism is the exact converse of certain forms of instrumentalism. Whereas an instrumentalist might claim that there are no X’s, but we should continue invoking or talking about X’s in science for pragmatic reasons, a proponent of this alternative picture of eliminativism says there really are X’s, but we should stop using the category in science for pragmatic reasons.