 It is not clear, however, whether representationalism is doing any work in this proposal once an appeal to functionalism is made. For one thing, it transforms strong representationalism into a partly internalist theory. For another, why not simply say that the functional role itself constitutes pain’s affective phenomenology? Indeed, functionalism (or better: psychofunctionalism) in the philosophy of mind has always treated pains as paradigmatic examples of qualitative mental states whose phenomenology can plausibly be captured by functionalist proposals. What made this prima facie plausible was pain’s affective phenomenology (as opposed to its sensory phenomenology), which is essentially connected with pain’s being an inherent motivator. But once functionalism is allowed, we don’t need to make a detour via representationalism. In fact, it is hard to see how an experience’s representing something as bad can be an inherent motivator all by itself. To explain how, a representationalist has to advert to additional (learning?) mechanisms to connect representational content with drive and motivation. (See Aydede &amp; Fulkerson 2014, 2019 for an elaboration of a psychofunctionalist account of pain affect as well as further criticisms of representationalism from a functionalist perspective. See Corns 2014 for criticism.)