 A major turning point in philosophers’ interest in neuroscience came with the publication of Patricia Churchland’s Neurophilosophy (1986). The Churchlands (Patricia and Paul) were already notorious for advocating eliminative materialism (see the next section). In her (1986) book, Churchland distilled eliminativist arguments of the past decade, unified the pieces of the philosophy of science underlying them, and sandwiched the philosophy between a five-chapter introduction to neuroscience and a 70-page chapter on three then-current theories of brain function. She was unapologetic about her intent. She was introducing philosophy of science to neuroscientists and neuroscience to philosophers. Nothing could be more obvious, she insisted, than the relevance of empirical facts about how the brain works to concerns in the philosophy of mind. Her term for this interdisciplinary method was “co-evolution” (borrowed from biology). This method seeks resources and ideas from anywhere on the theory hierarchy above or below the question at issue. Standing on the shoulders of philosophers like Quine and Sellars, Churchland insisted that specifying some point where neuroscience ends and philosophy of science begins is hopeless because the boundaries are poorly defined. Neurophilosophers would pick and choose resources from both disciplines as they saw fit.