 Perceptual theories of pain as alternatives to sense-datum theories were first explicitly stated and philosophically developed in the 1960s. The most influential and prominent defenders were Armstrong (1962; 1968) and Pitcher (1970; 1971). There were others, but in terms of setting the tone and philosophical agenda for the subsequent discussion for decades to come, it is fair to say that no one has surpassed their enormous  influence.[9]  At the time, the dominant view was that pains and other intransitive bodily sensations are not perceptual at all: they were conceived to be sensations or experiences (à la sense-datum theories) that are reliably caused by (actual or impending) injury or damage to body tissue or internal organs. They were thus thought to be useful warning signals, but they didn’t have much in common with standard ways of perceiving extramental world. This view has still many defenders today. Although the conception of pains as sense-data has been largely abandoned, those who are not sympathetic to perceptual theories still hold what might be called the “sensation or qualia view of pain”, according to which pain is not a phenomenal object but a phenomenal quality of one’s experience, or alternatively, it is a subjective experience with certain qualia or qualitative character that one is directly acquainted with when one is in pain. (Conee 1984 defends a qualia view of pain. But he draws a distinction between the state of being in pain and this state’s qualitative content, qualia. He claims that we use ‘pain’ for both, depending on the context. Aydede 2019 develops a modern version of qualia theories that is adverbialist and weak representationalist with completely physicalist credentials and claimed to be free of the problems that plagued the older qualia theories.)