 For example, I can think, ‘R [an experience as of red] might have occurred in me, or might normally occur in others, in the absence of any of its actual causes and effects.’ So on any view of intentional content that sees content as tied to normal causes (i.e. to information carried) and/or to normal effects (i.e. to teleological or inferential role), experience of type R might occur without representing red. Likewise I can think, ‘R might occur in someone without occupying the role of experience, but rather (say) of belief.’ In the same sort of way, I shall be able to think, ‘P [an experience of pain] might have occurred in me, or might occur in others, in the absence of any of the usual causes and effects of pain. There could be someone in whom P experiences occur but who isn’t bothered by them, and where those experiences are never caused by tissue damage or other forms of bodily insult. And conversely, there could be someone who behaves and acts just as I do when in pain, and in response to the same physical causes, but who is never subject to P types of experience.’ If we possess purely recognitional concepts of experience such as R and P, then the thinkability of such thoughts is unthreatening to a naturalistic approach to the mind.