 There are other ways of being eliminativist about pains having to do with the nature of qualia or the alleged existence of apparent phenomenal objects. Some philosophers, feeling that qualia or phenomenal objects cannot be accommodated by an emerging scientific naturalism, tend to conclude that they simply don’t exist as we philosophically conceive of them (Dennett 1988, Rey 1997). This is a particularly vivid worry for intransitive bodily sensations in general and for pain in particular, because they seem to impress upon us as if in having them we were literally confronted with phenomenal objects that cannot be part of the natural world order. If one comes to the conclusion that none of the theories offered has any chance of succeeding in helping us understand how a purely physical world could contain pains, tickles, itches, orgasms, etc., then one way to go is to say that they don’t exist — rather than giving up on naturalism or physicalism. But the issues here are more general, pertaining to broader concerns in the philosophy of mind.