 However, as many philosophers have pointed out (Chisholm 1957; Geach 1957), logical behaviorism provides an implausible account of the meanings of our mental state terms, since, intuitively, a subject can have the mental states in question without the relevant behavioral dispositions — and vice versa. For example, Gene may believe that it's going to rain even if he's not disposed to wear a raincoat and take an umbrella when leaving the house (or to perform any other cluster of rain-avoiding behaviors), if Gene doesn't mind, or actively enjoys, getting wet. And subjects with the requisite motivation can suppress their tendencies to pain behavior even in the presence of excruciating pain, while skilled actors can perfect the lawlike disposition to produce pain behavior under certain conditions, even if they don't actually feel pain. (Putnam 1965) The problem, these philosophers argued, is that no mental state, by itself, can be plausibly assumed to give rise to any particular behavior unless one also assumes that the subject possesses additional mental states of various types. And so, it seemed, it was not in fact possible to give meaning-preserving translations of statements invoking pains, beliefs, and desires in purely behavioristic terms. Nonetheless, the idea that our common sense concepts of mental states reveal an essential tie between mental states and their typical behavioral expressions is retained, and elaborated, in contemporary “analytic” functionalist theories.