 There are other sources of resistance to direct perceptual theories of pain and other intransitive bodily sensations. Some objections stem from considerations about whether direct perceptual theories can give adequate accounts of perception in general, so are not specific to their treatment of pain. One of the most frequently discussed worries about direct perceptual theories in general is whether they can do justice to the internalist intuition that perceptual experience is phenomenally rich and peculiar in a way that cannot be pushed back to the extramental world. In the case of early direct realists like Armstrong and Pitcher, this worry is even more pressing since they were cognitivist about perceptual experience in general; that is, they attempted to explain perception in terms of belief acquisition (or, in terms of acquisition of belief-like cognitive states). But beliefs don’t seem to have the right kind of phenomenology associated with perceptual experiences and bodily sensations (see Everitt 1988 and Grahek 1991 for this kind of criticism). As pointed out earlier, early direct realists played down the importance of experiential phenomenology and sometimes even denied its existence fearing that acknowledging it will lead to the introduction of sense-data or “irreducibly psychic”  qualia.[14]  But this concern about qualia or phenomenology in general drove many away from the early direct perceptual theories (especially those who were not much worried about skepticism and epistemology in general) with the conviction that these theories are not adequate after all for capturing the rich and robust phenomenology of perceptual experiences.