 This may seem to be an unmitigated advantage, since psycho-functional theories can avail themselves of all the tools of inquiry available to scientific psychology, and will presumably make all, and only, the distinctions that are scientifically sound. This methodology, however, leaves psycho-functionalism open to the charge that it, like the Psycho-Physical Identity Thesis, may be overly “chauvinistic” (Block 1980b), since creatures whose internal states share the rough, but not fine-grained, causal patterns of ours wouldn't count as sharing our mental states. Many psycho-functionalists may not regard this as an unhappy consequence, and argue that it's appropriate to treat only those who are psychologically similar as having the same mental states. But there is a more serious worry about the thesis, namely, that if the laws of the best empirical psychological theories diverge from even the broad contours of our “folk psychology” — that is, our common sense beliefs about the causal roles of our thoughts, sensations, and perceptions — it will be hard to take psycho-functional theories as providing an account of our mental states, rather than merely changing the subject (Loar 1981, Stich 1983, Greenwood 1991). Many theorists, however (Horgan and Woodward 1985), argue that it's likely that future psychological theories will be recognizably close to “folk psychology”, though this question has been the subject of debate (Churchland 1981).