 Some welcome this result, holding that mental events explain actions in a sui generis way not accountable for in the terms of typical scientific explanations (see von Wright 1971; Stoutland 1976; Wilson 1985; Ginet 1995; Campbell 1998 and 2005 and related discussion in the supplement on  Explanatory Epiphenomenalism).  Many, however, see this charge as devastating to the prospects of Anomalous Monism’s attempt to occupy a position between reductionist materialism and dualism. Without a distinctive causal role for mental events to play in the explanation of action, many think that they would lack the sort of robust reality needed to compete with reductionism and dualism. On this way of thinking, only causal powers can justify mental realism. So if Anomalous Monism cannot avoid epiphenomenalism, it appears to open the door to eliminativist materialism, which holds that mental vocabulary and explanations are vacuous and ought to be thrown out and replaced by neuroscience (assuming, which seems extremely doubtful, that neuroscience can itself supply strict laws—if not, then this line of thought would lead to throwing out all but ‘physical’ strict law properties and explanations).