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I'm becoming increasingly involved with ethical issues related to digital privacy, infosec, business analytics, and data use. Metaethics, political philosophy, and philosophy of law are guilty pleasures.<br /><div class="js-profile-less-about u-linkUnstyled u-tcGrayDarker u-textDecorationUnderline u-displayNone">less</div></div></div><div class="ri-section"><div class="ri-section-header"><span>Interests</span><a class="ri-more-link js-profile-ri-list-card" data-click-track="profile-user-info-primary-research-interest" data-has-card-for-ri-list="35663">View All (12)</a></div><div class="ri-tags-container"><a data-click-track="profile-user-info-expand-research-interests" data-has-card-for-ri-list="35663" href="https://www.academia.edu/Documents/in/Philosophy"><div id="js-react-on-rails-context" style="display:none" 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id="social-redesign-work-container"><div class="upload-header"><h2 class="ds2-5-heading-sans-serif-xs">Uploads</h2></div><div class="nav-container backbone-profile-documents-nav hidden-xs"><ul class="nav-tablist" role="tablist"><li class="nav-chip active" role="presentation"><a data-section-name="" data-toggle="tab" href="#all" role="tab">all</a></li><li class="nav-chip" role="presentation"><a class="js-profile-docs-nav-section u-textTruncate" data-click-track="profile-works-tab" data-section-name="Papers" data-toggle="tab" href="#papers" role="tab" title="Papers"><span>8</span> <span class="ds2-5-body-sm-bold">Papers</span></a></li><li class="nav-chip" role="presentation"><a class="js-profile-docs-nav-section u-textTruncate" data-click-track="profile-works-tab" data-section-name="Drafts" data-toggle="tab" href="#drafts" role="tab" title="Drafts"><span>4</span> <span class="ds2-5-body-sm-bold">Drafts</span></a></li></ul></div><div class="divider ds-divider-16" style="margin: 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$('.js-work-strip[data-work-id=87304548]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":87304548,"title":"Evaluating Catechol O-Methyltransferase (COMT) as a Predictor for Functional Outcomes in Chronic 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Swenson","url":"https://csun.academia.edu/AdamSwenson"},"attachments":[],"research_interests":[],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="38349644"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/38349644/Personality_and_treatment_related_correlates_of_trustworthiness_A_web_survey_with_chronic_pain_narratives_Swenson_Weinstein_Junghaenel_Richeimer_"><img alt="Research paper thumbnail of Personality and treatment-related correlates of trustworthiness: A web-survey with chronic pain narratives (Swenson, Weinstein, Junghaenel, Richeimer)" class="work-thumbnail" src="https://attachments.academia-assets.com/62490457/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/38349644/Personality_and_treatment_related_correlates_of_trustworthiness_A_web_survey_with_chronic_pain_narratives_Swenson_Weinstein_Junghaenel_Richeimer_">Personality and treatment-related correlates of trustworthiness: A web-survey with chronic pain narratives (Swenson, Weinstein, Junghaenel, Richeimer)</a></div><div class="wp-workCard_item"><span>Journal of Psychosomatic Research</span><span>, 2019</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Objectives. This study examined personality and treatment-related correlates of trustworthiness i...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Objectives. This study examined personality and treatment-related correlates of trustworthiness in chronic pain narratives. <br />Methods. 727 adults participated in an online survey and rated eight narratives written by patients with chronic pain. Eighty-six percent of the participants identified themselves as having experienced chronic pain (n = 626) and 14% identified themselves as people with a medical background (n = 101). The survey examined psychological characteristics, trustworthiness and expressions of pain severity, desire for medication, and frustration with pain care. <br />Results. Pain narratives that were rated as likable, stoic, or appreciative were significantly associated with higher trustworthiness; narratives that were rated as depressed, hostile, or histrionic were significantly associated with lower trustworthiness. Similar results were found for patient peers and clinicians. Patients that expressed a high level of pain severity were rated as significantly less trustworthy (P < .001). Pain narratives that expressed frustration with pain care were also rated as significantly less trustworthy (P = .009). For pain narratives that expressed frustration with pain care, patient peers gave higher ratings of trustworthiness compared to providers (P = .008), whereas both gave similar ratings when no frustration with pain care was expressed in the narrative. <br />Discussion. Our results show that the way in which patients communicate about their pain are significantly associated with how trustworthy they are perceived. Future research should explore how trustworthiness is related to subsequent pain management and interpersonal dynamics.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="a96f4a8ec5a9aaaecffccf59972bfda2" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":62490457,"asset_id":38349644,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/62490457/download_file?st=MTczMjUwMTU5OCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="38349644"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="38349644"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 38349644; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=38349644]").text(description); $(".js-view-count[data-work-id=38349644]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 38349644; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='38349644']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 38349644, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "a96f4a8ec5a9aaaecffccf59972bfda2" } } $('.js-work-strip[data-work-id=38349644]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":38349644,"title":"Personality and treatment-related correlates of trustworthiness: A web-survey with chronic pain narratives (Swenson, Weinstein, Junghaenel, Richeimer)","translated_title":"","metadata":{"doi":"10.1016/j.jpsychores.2019.01.017","abstract":"Objectives. This study examined personality and treatment-related correlates of trustworthiness in chronic pain narratives. \r\nMethods. 727 adults participated in an online survey and rated eight narratives written by patients with chronic pain. Eighty-six percent of the participants identified themselves as having experienced chronic pain (n = 626) and 14% identified themselves as people with a medical background (n = 101). The survey examined psychological characteristics, trustworthiness and expressions of pain severity, desire for medication, and frustration with pain care.\r\nResults. Pain narratives that were rated as likable, stoic, or appreciative were significantly associated with higher trustworthiness; narratives that were rated as depressed, hostile, or histrionic were significantly associated with lower trustworthiness. Similar results were found for patient peers and clinicians. Patients that expressed a high level of pain severity were rated as significantly less trustworthy (P \u003c .001). Pain narratives that expressed frustration with pain care were also rated as significantly less trustworthy (P = .009). For pain narratives that expressed frustration with pain care, patient peers gave higher ratings of trustworthiness compared to providers (P = .008), whereas both gave similar ratings when no frustration with pain care was expressed in the narrative. \r\nDiscussion. Our results show that the way in which patients communicate about their pain are significantly associated with how trustworthy they are perceived. Future research should explore how trustworthiness is related to subsequent pain management and interpersonal dynamics.\r\n","publication_date":{"day":null,"month":null,"year":2019,"errors":{}},"publication_name":"Journal of Psychosomatic Research"},"translated_abstract":"Objectives. This study examined personality and treatment-related correlates of trustworthiness in chronic pain narratives. \r\nMethods. 727 adults participated in an online survey and rated eight narratives written by patients with chronic pain. Eighty-six percent of the participants identified themselves as having experienced chronic pain (n = 626) and 14% identified themselves as people with a medical background (n = 101). The survey examined psychological characteristics, trustworthiness and expressions of pain severity, desire for medication, and frustration with pain care.\r\nResults. Pain narratives that were rated as likable, stoic, or appreciative were significantly associated with higher trustworthiness; narratives that were rated as depressed, hostile, or histrionic were significantly associated with lower trustworthiness. Similar results were found for patient peers and clinicians. Patients that expressed a high level of pain severity were rated as significantly less trustworthy (P \u003c .001). Pain narratives that expressed frustration with pain care were also rated as significantly less trustworthy (P = .009). For pain narratives that expressed frustration with pain care, patient peers gave higher ratings of trustworthiness compared to providers (P = .008), whereas both gave similar ratings when no frustration with pain care was expressed in the narrative. \r\nDiscussion. Our results show that the way in which patients communicate about their pain are significantly associated with how trustworthy they are perceived. Future research should explore how trustworthiness is related to subsequent pain management and interpersonal dynamics.\r\n","internal_url":"https://www.academia.edu/38349644/Personality_and_treatment_related_correlates_of_trustworthiness_A_web_survey_with_chronic_pain_narratives_Swenson_Weinstein_Junghaenel_Richeimer_","translated_internal_url":"","created_at":"2019-02-13T20:48:50.420-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":35663,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":62490457,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/62490457/thumbnails/1.jpg","file_name":"Personality_and_Treatment-Related_Correlates_of_Trustworthiness_A_Web-Survey_with_Chronic_Pain_Narratives_FINAL.pdf","download_url":"https://www.academia.edu/attachments/62490457/download_file?st=MTczMjUwMTU5OCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Personality_and_treatment_related_correl.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/62490457/Personality_and_Treatment-Related_Correlates_of_Trustworthiness_A_Web-Survey_with_Chronic_Pain_Narratives_FINAL-libre.pdf?1585366160=\u0026response-content-disposition=attachment%3B+filename%3DPersonality_and_treatment_related_correl.pdf\u0026Expires=1732426635\u0026Signature=NdXPf1nD~17y9JPRSIqAYk0bmJ9l9L2mrz3BMrqDHHCddoFaJ7df0HIu1FRGPhnUN5X-eyCmkeGREf9Mi2xNBeUQOpsgPTxc8uiP6pSSiyA4IldbY4u5N1Au7rnLgo49XAKBSMlvb7UJGooaa3KsK1iUzBIUofRG-15MEtOv~0IpBly3tvk0Tmt5pphRRP3doUBaWh3AiwkMr7kjVjXYvF6bnf94EuupIEkb-gm99xW3uJkyB2EBZpkdj6nK5YO3mw~5yZ1zz45nYc7lpWZIQj2ojqzV~KKN5hGCbZ62l6YcTzfaUAbYmHTFlnFNSrHimyujf3Ncw08uGgALPKMZaQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Personality_and_treatment_related_correlates_of_trustworthiness_A_web_survey_with_chronic_pain_narratives_Swenson_Weinstein_Junghaenel_Richeimer_","translated_slug":"","page_count":22,"language":"en","content_type":"Work","owner":{"id":35663,"first_name":"Adam","middle_initials":null,"last_name":"Swenson","page_name":"AdamSwenson","domain_name":"csun","created_at":"2009-03-18T02:18:54.538-07:00","display_name":"Adam 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Pain","url":"https://www.academia.edu/Documents/in/Chronic_Pain"},{"id":40165,"name":"Pain Management","url":"https://www.academia.edu/Documents/in/Pain_Management"},{"id":58267,"name":"Vignettes","url":"https://www.academia.edu/Documents/in/Vignettes"},{"id":224005,"name":"Pain Medicine","url":"https://www.academia.edu/Documents/in/Pain_Medicine"},{"id":247334,"name":"Trust and Trustworthiness","url":"https://www.academia.edu/Documents/in/Trust_and_Trustworthiness"},{"id":1956404,"name":"Narratives of pain","url":"https://www.academia.edu/Documents/in/Narratives_of_pain"},{"id":3616831,"name":"Trustworthiness in Medicine","url":"https://www.academia.edu/Documents/in/Trustworthiness_in_Medicine"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="21609842"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/21609842/Pain_and_Value"><img alt="Research paper thumbnail of Pain and Value" class="work-thumbnail" src="https://attachments.academia-assets.com/42179537/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/21609842/Pain_and_Value">Pain and Value</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">All existing explanations of why pain is intrinsically bad are false. They all rest upon a mistak...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">All existing explanations of why pain is intrinsically bad are false. They all rest upon a mistaken conception of what pains are. On this false view, pain is merely a kind of sensation or feeling. The nature of a stubbed toe is exhausted by the way it stings and throbs. However, on the correct view, pains are much richer and much more complex. For example, a pain’s intrinsic properties also include its sufferer’s beliefs about the causes and implications of her pain, the fear and anxiety she feels, and the way the pain compels her to contort and groan. But none of the existing accounts of pain’s intrinsic badness can place these additional properties at the source of pain’s evil. We should therefore reject them. Instead, we should adopt an account of pain’s intrinsic badness on which pains are intrinsically bad in two separate ways. One way lies in a certain conjunction of the pain’s intrinsic properties. The other lies in the way that many pains invade and seize control over a person’s mind and body. These novel accounts of pain’s nature and intrinsic badness have many important implications throughout value theory. Accepting them leads us, for example, to a new understanding of the nature and bearers of intrinsic value.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="addec35555cef35def57e8ead9fde0a4" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":42179537,"asset_id":21609842,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/42179537/download_file?st=MTczMjUwMTU5OCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="21609842"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="21609842"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 21609842; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=21609842]").text(description); $(".js-view-count[data-work-id=21609842]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 21609842; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='21609842']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 21609842, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "addec35555cef35def57e8ead9fde0a4" } } $('.js-work-strip[data-work-id=21609842]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":21609842,"title":"Pain and Value","translated_title":"","metadata":{"abstract":"All existing explanations of why pain is intrinsically bad are false. They all rest upon a mistaken conception of what pains are. On this false view, pain is merely a kind of sensation or feeling. The nature of a stubbed toe is exhausted by the way it stings and throbs. However, on the correct view, pains are much richer and much more complex. For example, a pain’s intrinsic properties also include its sufferer’s beliefs about the causes and implications of her pain, the fear and anxiety she feels, and the way the pain compels her to contort and groan. But none of the existing accounts of pain’s intrinsic badness can place these additional properties at the source of pain’s evil. We should therefore reject them. Instead, we should adopt an account of pain’s intrinsic badness on which pains are intrinsically bad in two separate ways. One way lies in a certain conjunction of the pain’s intrinsic properties. The other lies in the way that many pains invade and seize control over a person’s mind and body. These novel accounts of pain’s nature and intrinsic badness have many important implications throughout value theory. Accepting them leads us, for example, to a new understanding of the nature and bearers of intrinsic value."},"translated_abstract":"All existing explanations of why pain is intrinsically bad are false. They all rest upon a mistaken conception of what pains are. On this false view, pain is merely a kind of sensation or feeling. The nature of a stubbed toe is exhausted by the way it stings and throbs. However, on the correct view, pains are much richer and much more complex. For example, a pain’s intrinsic properties also include its sufferer’s beliefs about the causes and implications of her pain, the fear and anxiety she feels, and the way the pain compels her to contort and groan. But none of the existing accounts of pain’s intrinsic badness can place these additional properties at the source of pain’s evil. We should therefore reject them. Instead, we should adopt an account of pain’s intrinsic badness on which pains are intrinsically bad in two separate ways. One way lies in a certain conjunction of the pain’s intrinsic properties. The other lies in the way that many pains invade and seize control over a person’s mind and body. These novel accounts of pain’s nature and intrinsic badness have many important implications throughout value theory. Accepting them leads us, for example, to a new understanding of the nature and bearers of intrinsic value.","internal_url":"https://www.academia.edu/21609842/Pain_and_Value","translated_internal_url":"","created_at":"2016-02-05T19:36:53.652-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":35663,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":42179537,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/42179537/thumbnails/1.jpg","file_name":"Pain_and_Value_final.pdf","download_url":"https://www.academia.edu/attachments/42179537/download_file?st=MTczMjUwMTU5OCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Pain_and_Value.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/42179537/Pain_and_Value_final-libre.pdf?1454729707=\u0026response-content-disposition=attachment%3B+filename%3DPain_and_Value.pdf\u0026Expires=1732505198\u0026Signature=CKkCst6misHtKbtUKdKVOIB24gdo6djKM3vYEWsYvYLrtJCvWRzDjVHbI~AZGjfzO37HpwVUFVt2o2stuVC83pWRqc8waWfZZAFk~rVfXDHfe5JfpefkGNXGLKbtb-EHQFKMW6cUooFg7rE8hA~NqF2mOuVb4Q4sVK5qA2keFNhqaOFVafgDTC2USrwRjqb8JnVp-UVa1phV0uCMkvTvHqAo03ACsDuIRgq1fJUBuzmut~1EmKviGMY0VZNiUG8P9HfoRfhILSP5~UfIBll6D932QdPMXkpVy5Fh9B4kQ8a25sLtJ2QJ4-Yn~6CwFmDa0lYhwMiFRAWCXLe1sHoO8A__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Pain_and_Value","translated_slug":"","page_count":104,"language":"en","content_type":"Work","owner":{"id":35663,"first_name":"Adam","middle_initials":null,"last_name":"Swenson","page_name":"AdamSwenson","domain_name":"csun","created_at":"2009-03-18T02:18:54.538-07:00","display_name":"Adam Swenson","url":"https://csun.academia.edu/AdamSwenson"},"attachments":[{"id":42179537,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/42179537/thumbnails/1.jpg","file_name":"Pain_and_Value_final.pdf","download_url":"https://www.academia.edu/attachments/42179537/download_file?st=MTczMjUwMTU5OCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Pain_and_Value.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/42179537/Pain_and_Value_final-libre.pdf?1454729707=\u0026response-content-disposition=attachment%3B+filename%3DPain_and_Value.pdf\u0026Expires=1732505198\u0026Signature=CKkCst6misHtKbtUKdKVOIB24gdo6djKM3vYEWsYvYLrtJCvWRzDjVHbI~AZGjfzO37HpwVUFVt2o2stuVC83pWRqc8waWfZZAFk~rVfXDHfe5JfpefkGNXGLKbtb-EHQFKMW6cUooFg7rE8hA~NqF2mOuVb4Q4sVK5qA2keFNhqaOFVafgDTC2USrwRjqb8JnVp-UVa1phV0uCMkvTvHqAo03ACsDuIRgq1fJUBuzmut~1EmKviGMY0VZNiUG8P9HfoRfhILSP5~UfIBll6D932QdPMXkpVy5Fh9B4kQ8a25sLtJ2QJ4-Yn~6CwFmDa0lYhwMiFRAWCXLe1sHoO8A__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":806,"name":"Philosophy of Mind","url":"https://www.academia.edu/Documents/in/Philosophy_of_Mind"},{"id":814,"name":"Ethics","url":"https://www.academia.edu/Documents/in/Ethics"},{"id":2898,"name":"Pain","url":"https://www.academia.edu/Documents/in/Pain"},{"id":2908,"name":"Axiology","url":"https://www.academia.edu/Documents/in/Axiology"},{"id":10428,"name":"Value Theory","url":"https://www.academia.edu/Documents/in/Value_Theory"},{"id":14806,"name":"Metaethics","url":"https://www.academia.edu/Documents/in/Metaethics"},{"id":168305,"name":"Normative Ethics and Metaethics","url":"https://www.academia.edu/Documents/in/Normative_Ethics_and_Metaethics"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="4960473"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/4960473/Pains_Evils"><img alt="Research paper thumbnail of Pain's Evils" class="work-thumbnail" src="https://attachments.academia-assets.com/37732940/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/4960473/Pains_Evils">Pain's Evils</a></div><div class="wp-workCard_item"><span>Utilitas</span><span>, 2009</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="a89bec6e4e2e6066f01578ccf245d9e0" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":37732940,"asset_id":4960473,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/37732940/download_file?st=MTczMjUwMTU5OCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="4960473"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="4960473"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 4960473; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=4960473]").text(description); $(".js-view-count[data-work-id=4960473]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 4960473; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='4960473']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 4960473, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "a89bec6e4e2e6066f01578ccf245d9e0" } } $('.js-work-strip[data-work-id=4960473]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":4960473,"title":"Pain's Evils","translated_title":"","metadata":{"grobid_abstract":"The traditional accounts of pain's intrinsic badness assume a false view of what pains are. Insofar as they are normatively significant, pains are not just painful sensations. A pain is a composite of a painful sensation and a set of beliefs, desires, emotions, and other mental states. A pain's intrinsic properties can include inter alia depression, anxiety, fear, desires, feelings of helplessness, and the pain's meaning. This undermines the traditional accounts of pain's intrinsic badness. Pain is intrinsically bad in two distinct and historically unnoticed ways. First, most writers hold that pain's intrinsic badness lies either in its unpleasantness or in its being disliked. Given my wider conception of pain, I believe it is both. Pain's first intrinsic evil lies in a conjunction of all the traditional candidates for its source. Pain's second intrinsic evil lies in the way it necessarily undermines the self-control necessary for intrinsic goods like autonomy.","publication_date":{"day":null,"month":null,"year":2009,"errors":{}},"publication_name":"Utilitas","grobid_abstract_attachment_id":37732940},"translated_abstract":null,"internal_url":"https://www.academia.edu/4960473/Pains_Evils","translated_internal_url":"","created_at":"2013-11-01T10:31:08.617-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":35663,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":37732940,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/37732940/thumbnails/1.jpg","file_name":"Pains_evils_UTILITAS.pdf","download_url":"https://www.academia.edu/attachments/37732940/download_file?st=MTczMjUwMTU5OCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Pains_Evils.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/37732940/Pains_evils_UTILITAS-libre.pdf?1432577446=\u0026response-content-disposition=attachment%3B+filename%3DPains_Evils.pdf\u0026Expires=1732505198\u0026Signature=XDYA8ezGMgGqNW-vTbk61x~QBitIXowZFKv~rB8XcP~clp-R0WnSJKP6hKTPneCYmRE2zYBtcIG9t5ReilaTwJV0z4rxAxHl8mDyT5Dw2DvtBsUY70APWkqO84t9hBdu0wYczVqxli1a-yddAc1YKGmgfjgiuVGYdhLP2MyZclyVukMF-rv6MqmwM3O-DYUKRFMz5CyX3gg~vd9pfvTFzqmy6NxcCScPln1vGRJ9RLQK7Gfz-mLVYG6A6AL5tE2CrNHypag4ks2M8D~NWlGi5pCkh~x8B6kKWAUNWcijZywj4mI4gj3f7jMl3qBy-ElvR7P~3mU0ol7zAcPqTDRdiA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Pains_Evils","translated_slug":"","page_count":34,"language":"en","content_type":"Work","owner":{"id":35663,"first_name":"Adam","middle_initials":null,"last_name":"Swenson","page_name":"AdamSwenson","domain_name":"csun","created_at":"2009-03-18T02:18:54.538-07:00","display_name":"Adam Swenson","url":"https://csun.academia.edu/AdamSwenson"},"attachments":[{"id":37732940,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/37732940/thumbnails/1.jpg","file_name":"Pains_evils_UTILITAS.pdf","download_url":"https://www.academia.edu/attachments/37732940/download_file?st=MTczMjUwMTU5OCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Pains_Evils.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/37732940/Pains_evils_UTILITAS-libre.pdf?1432577446=\u0026response-content-disposition=attachment%3B+filename%3DPains_Evils.pdf\u0026Expires=1732505198\u0026Signature=XDYA8ezGMgGqNW-vTbk61x~QBitIXowZFKv~rB8XcP~clp-R0WnSJKP6hKTPneCYmRE2zYBtcIG9t5ReilaTwJV0z4rxAxHl8mDyT5Dw2DvtBsUY70APWkqO84t9hBdu0wYczVqxli1a-yddAc1YKGmgfjgiuVGYdhLP2MyZclyVukMF-rv6MqmwM3O-DYUKRFMz5CyX3gg~vd9pfvTFzqmy6NxcCScPln1vGRJ9RLQK7Gfz-mLVYG6A6AL5tE2CrNHypag4ks2M8D~NWlGi5pCkh~x8B6kKWAUNWcijZywj4mI4gj3f7jMl3qBy-ElvR7P~3mU0ol7zAcPqTDRdiA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":803,"name":"Philosophy","url":"https://www.academia.edu/Documents/in/Philosophy"},{"id":461102,"name":"Intrinsic Value","url":"https://www.academia.edu/Documents/in/Intrinsic_Value"},{"id":1912852,"name":"Utilitas","url":"https://www.academia.edu/Documents/in/Utilitas"}],"urls":[{"id":1847939,"url":"http://www.journals.cambridge.org/abstract_S0953820809003471"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="4960472"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/4960472/Privation_theories_of_pain"><img alt="Research paper thumbnail of Privation theories of pain" class="work-thumbnail" src="https://attachments.academia-assets.com/40998933/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/4960472/Privation_theories_of_pain">Privation theories of pain</a></div><div class="wp-workCard_item"><span>International Journal for Philosophy of Religion</span><span>, 2009</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Most modern writers accept that a privation theory of evil should explicitly account for the evil...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Most modern writers accept that a privation theory of evil should explicitly account for the evil of pain. But pains are quintessentially real. The evil of pain does not seem to lie in an absence of good. Though many directly take on the challenges this raises, the metaphysics and axiology of their answers is often obscure. In this paper I try to straighten things out. By clarifying and categorizing the possible types of privation views, I explore the ways in which privationists about evil are—or should or could be—privationists about pain’s evil.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="bd28df8dadf60c43630391069e694b30" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":40998933,"asset_id":4960472,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/40998933/download_file?st=MTczMjUwMTU5OCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="4960472"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="4960472"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 4960472; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=4960472]").text(description); $(".js-view-count[data-work-id=4960472]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 4960472; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='4960472']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 4960472, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "bd28df8dadf60c43630391069e694b30" } } $('.js-work-strip[data-work-id=4960472]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":4960472,"title":"Privation theories of pain","translated_title":"","metadata":{"abstract":"Most modern writers accept that a privation theory of evil should explicitly account for the evil of pain. But pains are quintessentially real. The evil of pain does not seem to lie in an absence of good. Though many directly take on the challenges this raises, the metaphysics and axiology of their answers is often obscure. In this paper I try to straighten things out. By clarifying and categorizing the possible types of privation views, I explore the ways in which privationists about evil are—or should or could be—privationists about pain’s evil.","publication_date":{"day":null,"month":null,"year":2009,"errors":{}},"publication_name":"International Journal for Philosophy of Religion"},"translated_abstract":"Most modern writers accept that a privation theory of evil should explicitly account for the evil of pain. But pains are quintessentially real. The evil of pain does not seem to lie in an absence of good. Though many directly take on the challenges this raises, the metaphysics and axiology of their answers is often obscure. In this paper I try to straighten things out. By clarifying and categorizing the possible types of privation views, I explore the ways in which privationists about evil are—or should or could be—privationists about pain’s evil.","internal_url":"https://www.academia.edu/4960472/Privation_theories_of_pain","translated_internal_url":"","created_at":"2013-11-01T10:31:05.222-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":35663,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":40998933,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/40998933/thumbnails/1.jpg","file_name":"562E3250-AA5C-40EA-B75A-7867A866C478.pdf","download_url":"https://www.academia.edu/attachments/40998933/download_file?st=MTczMjUwMTU5OCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Privation_theories_of_pain.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/40998933/562E3250-AA5C-40EA-B75A-7867A866C478-libre.pdf?1452193211=\u0026response-content-disposition=attachment%3B+filename%3DPrivation_theories_of_pain.pdf\u0026Expires=1732505198\u0026Signature=NyL3eDa0~5JIIPlGw7PNKzb26x4nbo~CKo5mNFZssEprKbH3Lrqx57t51N9tCS~YxX3NIx~SC0JSQSHriAIm13hpBPd6NYhATjqPcn3TzTwbWRmJIXq51bkjE2kSq5FztXUJ0i8zAvvL~UTZsXSTMr0S0OltzrGd3Pl4DXvSG-1OkUxrIjZYZ5YA6McTmu-qWxIisUOd85g--FZHFikQfonSwt9GTglF-WyUOmTRGI~6gcHvGdtqegD~Wz53B2R3qfiUfhVgWL5v3zowIqG9wX662Giv4VxfesnGZm6kd2Q1PHtwB3Q2nTVp1AHq42BOBHEETSvtALttSDBG9fiBgg__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Privation_theories_of_pain","translated_slug":"","page_count":16,"language":"en","content_type":"Work","owner":{"id":35663,"first_name":"Adam","middle_initials":null,"last_name":"Swenson","page_name":"AdamSwenson","domain_name":"csun","created_at":"2009-03-18T02:18:54.538-07:00","display_name":"Adam Swenson","url":"https://csun.academia.edu/AdamSwenson"},"attachments":[{"id":40998933,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/40998933/thumbnails/1.jpg","file_name":"562E3250-AA5C-40EA-B75A-7867A866C478.pdf","download_url":"https://www.academia.edu/attachments/40998933/download_file?st=MTczMjUwMTU5OCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Privation_theories_of_pain.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/40998933/562E3250-AA5C-40EA-B75A-7867A866C478-libre.pdf?1452193211=\u0026response-content-disposition=attachment%3B+filename%3DPrivation_theories_of_pain.pdf\u0026Expires=1732505198\u0026Signature=NyL3eDa0~5JIIPlGw7PNKzb26x4nbo~CKo5mNFZssEprKbH3Lrqx57t51N9tCS~YxX3NIx~SC0JSQSHriAIm13hpBPd6NYhATjqPcn3TzTwbWRmJIXq51bkjE2kSq5FztXUJ0i8zAvvL~UTZsXSTMr0S0OltzrGd3Pl4DXvSG-1OkUxrIjZYZ5YA6McTmu-qWxIisUOd85g--FZHFikQfonSwt9GTglF-WyUOmTRGI~6gcHvGdtqegD~Wz53B2R3qfiUfhVgWL5v3zowIqG9wX662Giv4VxfesnGZm6kd2Q1PHtwB3Q2nTVp1AHq42BOBHEETSvtALttSDBG9fiBgg__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":803,"name":"Philosophy","url":"https://www.academia.edu/Documents/in/Philosophy"},{"id":902,"name":"Philosophy Of Religion","url":"https://www.academia.edu/Documents/in/Philosophy_Of_Religion"},{"id":2898,"name":"Pain","url":"https://www.academia.edu/Documents/in/Pain"},{"id":27588,"name":"Problem of Evil","url":"https://www.academia.edu/Documents/in/Problem_of_Evil"},{"id":33971,"name":"Evil","url":"https://www.academia.edu/Documents/in/Evil"},{"id":437301,"name":"Privation","url":"https://www.academia.edu/Documents/in/Privation"}],"urls":[{"id":1847938,"url":"http://www.springerlink.com/index/644751l635n21r71.pdf"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="profile--tab_heading_container js-section-heading" data-section="Drafts" id="Drafts"><h3 class="profile--tab_heading_container">Drafts by Adam Swenson</h3></div><div class="js-work-strip profile--work_container" data-work-id="40009875"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/40009875/Masochism_and_how_to_think_about_pain_MOTHBALLED"><img alt="Research paper thumbnail of Masochism and how to think about pain MOTHBALLED" class="work-thumbnail" src="https://attachments.academia-assets.com/60203196/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/40009875/Masochism_and_how_to_think_about_pain_MOTHBALLED">Masochism and how to think about pain MOTHBALLED</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Pain has properties which make conceptual analysis and thought experiment unusually ill-suited to...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Pain has properties which make conceptual analysis and thought experiment unusually ill-suited to many aspects of its metaphysics. I propose an empirically informed approach which allows us to be appropriately tentative and methodical in thinking about pain. To demonstrate this approach I address the possibility of so-called 'pleasure-pains' and suggest that they are metaphysically possible (and perhaps actual). Throughout the paper I catalog the wide range of experiences which practicing masochists actually describe and the current state of psychosocial research.<br /><br />[MOTHBALLED: In the process of cutting down a much larger project on masochistic pain into something for submission to a journal I managed edit out most of the argumentative sections. The result was material from psychology and masochistic erotica interspersed with me declaiming on pretty much every important point. Very embarrassing. I then became president of the faculty for a few years and haven't yet had time or inclination to try to repair the botched editing job. I'm posting it here in the hope that some of the source material is at least useful to others thinking about the topic. ]</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="1e31fb203c13af2838f94456659bc225" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":60203196,"asset_id":40009875,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/60203196/download_file?st=MTczMjUwMTU5OCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="40009875"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="40009875"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 40009875; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=40009875]").text(description); $(".js-view-count[data-work-id=40009875]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 40009875; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='40009875']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 40009875, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "1e31fb203c13af2838f94456659bc225" } } $('.js-work-strip[data-work-id=40009875]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":40009875,"title":"Masochism and how to think about pain MOTHBALLED","translated_title":"","metadata":{"abstract":"Pain has properties which make conceptual analysis and thought experiment unusually ill-suited to many aspects of its metaphysics. I propose an empirically informed approach which allows us to be appropriately tentative and methodical in thinking about pain. To demonstrate this approach I address the possibility of so-called 'pleasure-pains' and suggest that they are metaphysically possible (and perhaps actual). Throughout the paper I catalog the wide range of experiences which practicing masochists actually describe and the current state of psychosocial research.\n\n[MOTHBALLED: In the process of cutting down a much larger project on masochistic pain into something for submission to a journal I managed edit out most of the argumentative sections. The result was material from psychology and masochistic erotica interspersed with me declaiming on pretty much every important point. Very embarrassing. I then became president of the faculty for a few years and haven't yet had time or inclination to try to repair the botched editing job. I'm posting it here in the hope that some of the source material is at least useful to others thinking about the topic. ]"},"translated_abstract":"Pain has properties which make conceptual analysis and thought experiment unusually ill-suited to many aspects of its metaphysics. I propose an empirically informed approach which allows us to be appropriately tentative and methodical in thinking about pain. To demonstrate this approach I address the possibility of so-called 'pleasure-pains' and suggest that they are metaphysically possible (and perhaps actual). Throughout the paper I catalog the wide range of experiences which practicing masochists actually describe and the current state of psychosocial research.\n\n[MOTHBALLED: In the process of cutting down a much larger project on masochistic pain into something for submission to a journal I managed edit out most of the argumentative sections. The result was material from psychology and masochistic erotica interspersed with me declaiming on pretty much every important point. Very embarrassing. I then became president of the faculty for a few years and haven't yet had time or inclination to try to repair the botched editing job. I'm posting it here in the hope that some of the source material is at least useful to others thinking about the topic. ]","internal_url":"https://www.academia.edu/40009875/Masochism_and_how_to_think_about_pain_MOTHBALLED","translated_internal_url":"","created_at":"2019-08-04T15:21:01.847-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":35663,"coauthors_can_edit":true,"document_type":"draft","co_author_tags":[],"downloadable_attachments":[{"id":60203196,"title":"","file_type":"docx","scribd_thumbnail_url":"https://attachments.academia-assets.com/60203196/thumbnails/1.jpg","file_name":"Masochism_and_how_to_think_about_pain_MOTHBALLED20190804-46477-12ngize.docx","download_url":"https://www.academia.edu/attachments/60203196/download_file?st=MTczMjUwMTU5OCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Masochism_and_how_to_think_about_pain_MO.docx","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/60203196/Masochism_and_how_to_think_about_pain_MOTHBALLED20190804-46477-12ngize.docx?1564957257=\u0026response-content-disposition=attachment%3B+filename%3DMasochism_and_how_to_think_about_pain_MO.docx\u0026Expires=1732505198\u0026Signature=RgfDyZt5s-Ggm5P-r6ne2ogXxbLdFdafr1N1EUUn5QCYHbiYYU7BNfVGeD09gomNMNTfeY3PCIptVi~j3h1Qo4ipZy33B7glG07gz46JRf8wSEaZur3zyMMRRTRYh~qeD-Qu8EojattYJtG4JdAqj6nlFjMjBF-aAznm7tuqiKBkHbYH74AXpw0FDPeTQEbrkwlfDvJqUh4pRwSogiCwANjSmMVYf-LgFUwyoVZM~9aEC-tRLWaOjwpEsoDvl1HmC6KxNw7SwhLhZdoID9v13p42sVMIwVgm41McVPaB0wWq3w4FTp3ewguI~c-hLhnVFRWYh8RRvBNZQ0pHSjMh8Q__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Masochism_and_how_to_think_about_pain_MOTHBALLED","translated_slug":"","page_count":51,"language":"en","content_type":"Work","owner":{"id":35663,"first_name":"Adam","middle_initials":null,"last_name":"Swenson","page_name":"AdamSwenson","domain_name":"csun","created_at":"2009-03-18T02:18:54.538-07:00","display_name":"Adam Swenson","url":"https://csun.academia.edu/AdamSwenson"},"attachments":[{"id":60203196,"title":"","file_type":"docx","scribd_thumbnail_url":"https://attachments.academia-assets.com/60203196/thumbnails/1.jpg","file_name":"Masochism_and_how_to_think_about_pain_MOTHBALLED20190804-46477-12ngize.docx","download_url":"https://www.academia.edu/attachments/60203196/download_file?st=MTczMjUwMTU5OCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Masochism_and_how_to_think_about_pain_MO.docx","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/60203196/Masochism_and_how_to_think_about_pain_MOTHBALLED20190804-46477-12ngize.docx?1564957257=\u0026response-content-disposition=attachment%3B+filename%3DMasochism_and_how_to_think_about_pain_MO.docx\u0026Expires=1732505198\u0026Signature=RgfDyZt5s-Ggm5P-r6ne2ogXxbLdFdafr1N1EUUn5QCYHbiYYU7BNfVGeD09gomNMNTfeY3PCIptVi~j3h1Qo4ipZy33B7glG07gz46JRf8wSEaZur3zyMMRRTRYh~qeD-Qu8EojattYJtG4JdAqj6nlFjMjBF-aAznm7tuqiKBkHbYH74AXpw0FDPeTQEbrkwlfDvJqUh4pRwSogiCwANjSmMVYf-LgFUwyoVZM~9aEC-tRLWaOjwpEsoDvl1HmC6KxNw7SwhLhZdoID9v13p42sVMIwVgm41McVPaB0wWq3w4FTp3ewguI~c-hLhnVFRWYh8RRvBNZQ0pHSjMh8Q__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":806,"name":"Philosophy of Mind","url":"https://www.academia.edu/Documents/in/Philosophy_of_Mind"},{"id":5178,"name":"Phenomenology","url":"https://www.academia.edu/Documents/in/Phenomenology"},{"id":10428,"name":"Value Theory","url":"https://www.academia.edu/Documents/in/Value_Theory"},{"id":11339,"name":"Masochism","url":"https://www.academia.edu/Documents/in/Masochism"},{"id":303636,"name":"Acute Pain","url":"https://www.academia.edu/Documents/in/Acute_Pain"},{"id":643808,"name":"BDSM (Bondage and Discipline, Dominance and Submission, Sadism and Masochism)","url":"https://www.academia.edu/Documents/in/BDSM_Bondage_and_Discipline_Dominance_and_Submission_Sadism_and_Masochism_"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="40009788"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/40009788/Why_is_there_war_in_Hobbess_state_of_nature_MOTHBALLED_PROJECT"><img alt="Research paper thumbnail of Why is there war in Hobbes's state of nature? MOTHBALLED PROJECT" class="work-thumbnail" src="https://attachments.academia-assets.com/60203106/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/40009788/Why_is_there_war_in_Hobbess_state_of_nature_MOTHBALLED_PROJECT">Why is there war in Hobbes's state of nature? MOTHBALLED PROJECT</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This was a project that started with a graduate school paper on Hobbes; after coming back to it a...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This was a project that started with a graduate school paper on Hobbes; after coming back to it a few times, I eventually abandoned it.<br /><br />Standard interpretations of Hobbes' argument that the state of nature is a war of all against all usually start from assumptions about scarcity of goods and resources. However, at least in Leviathan, Hobbes himself doesn't say much about scarcity. I try to suggest that the conflict in the state of nature doesn't begin from scarcity, but rather the tendency of each person to overestimate her intelligence and ability relative to all others, which Hobbes spends a good deal of time discussing.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="98fdc8829d49758d5e17fb1355a22514" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":60203106,"asset_id":40009788,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/60203106/download_file?st=MTczMjUwMTU5OCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="40009788"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="40009788"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 40009788; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=40009788]").text(description); $(".js-view-count[data-work-id=40009788]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 40009788; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='40009788']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 40009788, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "98fdc8829d49758d5e17fb1355a22514" } } $('.js-work-strip[data-work-id=40009788]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":40009788,"title":"Why is there war in Hobbes's state of nature? MOTHBALLED PROJECT","translated_title":"","metadata":{"abstract":"This was a project that started with a graduate school paper on Hobbes; after coming back to it a few times, I eventually abandoned it.\n\nStandard interpretations of Hobbes' argument that the state of nature is a war of all against all usually start from assumptions about scarcity of goods and resources. However, at least in Leviathan, Hobbes himself doesn't say much about scarcity. I try to suggest that the conflict in the state of nature doesn't begin from scarcity, but rather the tendency of each person to overestimate her intelligence and ability relative to all others, which Hobbes spends a good deal of time discussing."},"translated_abstract":"This was a project that started with a graduate school paper on Hobbes; after coming back to it a few times, I eventually abandoned it.\n\nStandard interpretations of Hobbes' argument that the state of nature is a war of all against all usually start from assumptions about scarcity of goods and resources. However, at least in Leviathan, Hobbes himself doesn't say much about scarcity. I try to suggest that the conflict in the state of nature doesn't begin from scarcity, but rather the tendency of each person to overestimate her intelligence and ability relative to all others, which Hobbes spends a good deal of time discussing.","internal_url":"https://www.academia.edu/40009788/Why_is_there_war_in_Hobbess_state_of_nature_MOTHBALLED_PROJECT","translated_internal_url":"","created_at":"2019-08-04T14:55:36.130-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":35663,"coauthors_can_edit":true,"document_type":"draft","co_author_tags":[],"downloadable_attachments":[{"id":60203106,"title":"","file_type":"doc","scribd_thumbnail_url":"https://attachments.academia-assets.com/60203106/thumbnails/1.jpg","file_name":"Why_is_there_war_in_Hobbess_state_of_nature_MOTHBALLED20190804-18311-1bkusg0.doc","download_url":"https://www.academia.edu/attachments/60203106/download_file?st=MTczMjUwMTU5OCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Why_is_there_war_in_Hobbess_state_of_nat.doc","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/60203106/Why_is_there_war_in_Hobbess_state_of_nature_MOTHBALLED20190804-18311-1bkusg0.doc?1564955731=\u0026response-content-disposition=attachment%3B+filename%3DWhy_is_there_war_in_Hobbess_state_of_nat.doc\u0026Expires=1732505198\u0026Signature=YwmavPIh1AEFpL01DVyYLlZ~m44nWJCODBEvo3FRrCUxRA8qvoMVQSyLVhaGhMfIc1hy0V4yPnjNZK2VHDqzT5PpqQ0R67~d0P8rucOkmxRBmXID66SZNbSM1DtgxqJpL6JnrF9ChCciOVebrJTMB9MIRn9oWnV3rKmdWqN9rDHmR39rKLCE7is453zXI~LYx8Ww3HsT~UvwGlwtfJ3NaJf7FrMSKDkpn6soowR7Tid-9PFfmwp~0qZjg6DYtyyqLVoBuzWSbp~sgdMBFtlskyliFoNMh4AOCwbq2jFlFNcvtWwqqrX0FL7jPiGnL8C6N01hnv~swihzu66QgxNMLg__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Why_is_there_war_in_Hobbess_state_of_nature_MOTHBALLED_PROJECT","translated_slug":"","page_count":25,"language":"en","content_type":"Work","owner":{"id":35663,"first_name":"Adam","middle_initials":null,"last_name":"Swenson","page_name":"AdamSwenson","domain_name":"csun","created_at":"2009-03-18T02:18:54.538-07:00","display_name":"Adam Swenson","url":"https://csun.academia.edu/AdamSwenson"},"attachments":[{"id":60203106,"title":"","file_type":"doc","scribd_thumbnail_url":"https://attachments.academia-assets.com/60203106/thumbnails/1.jpg","file_name":"Why_is_there_war_in_Hobbess_state_of_nature_MOTHBALLED20190804-18311-1bkusg0.doc","download_url":"https://www.academia.edu/attachments/60203106/download_file?st=MTczMjUwMTU5OCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Why_is_there_war_in_Hobbess_state_of_nat.doc","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/60203106/Why_is_there_war_in_Hobbess_state_of_nature_MOTHBALLED20190804-18311-1bkusg0.doc?1564955731=\u0026response-content-disposition=attachment%3B+filename%3DWhy_is_there_war_in_Hobbess_state_of_nat.doc\u0026Expires=1732505198\u0026Signature=YwmavPIh1AEFpL01DVyYLlZ~m44nWJCODBEvo3FRrCUxRA8qvoMVQSyLVhaGhMfIc1hy0V4yPnjNZK2VHDqzT5PpqQ0R67~d0P8rucOkmxRBmXID66SZNbSM1DtgxqJpL6JnrF9ChCciOVebrJTMB9MIRn9oWnV3rKmdWqN9rDHmR39rKLCE7is453zXI~LYx8Ww3HsT~UvwGlwtfJ3NaJf7FrMSKDkpn6soowR7Tid-9PFfmwp~0qZjg6DYtyyqLVoBuzWSbp~sgdMBFtlskyliFoNMh4AOCwbq2jFlFNcvtWwqqrX0FL7jPiGnL8C6N01hnv~swihzu66QgxNMLg__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":814,"name":"Ethics","url":"https://www.academia.edu/Documents/in/Ethics"},{"id":3876,"name":"Hobbes","url":"https://www.academia.edu/Documents/in/Hobbes"},{"id":10492,"name":"Thomas Hobbes","url":"https://www.academia.edu/Documents/in/Thomas_Hobbes"},{"id":620285,"name":"History of Philosophy","url":"https://www.academia.edu/Documents/in/History_of_Philosophy"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="40009754"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/40009754/Gnawing_Searing_and_Stabbing_What_pains_might_represent_MOTHBALLED"><img alt="Research paper thumbnail of Gnawing, Searing, and Stabbing What pains might represent MOTHBALLED" class="work-thumbnail" src="https://attachments.academia-assets.com/60203070/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/40009754/Gnawing_Searing_and_Stabbing_What_pains_might_represent_MOTHBALLED">Gnawing, Searing, and Stabbing What pains might represent MOTHBALLED</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The searing pain in my pinky is much more intense than the gnawing pain in my thumb. But the latt...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The searing pain in my pinky is much more intense than the gnawing pain in my thumb. But the latter feels worse I’d much rather it stop. On a representationalist theory of the mind, pains are nothing more than representations of body damage. Any difference in how they feel is a difference in what they represent. But what could the differences in character, intensity, and badness be representing? Work on their general theory seems to keep most representationalists too busy to go into this sort of detail for pain. Fortunately, I’m not a representationalist. But I would like to help. In this paper I explore what representationalists could, and perhaps should, say about what these aspects of pain represent.<br /><br />[MOTHBALLED<br />This was an attempt to work through the specific details of pain’s alleged representational content in service of trying to better understand views like Tye’s. I gave versions of it at a couple of talks, but couldn’t figure out how to make it into a useful paper. Then (to my mind) more plausible representationalist accounts like Colin Klein’s came along and I lost interest in this project. ]</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="cf8d600ee3a281450a0bcf44cca68f4b" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":60203070,"asset_id":40009754,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/60203070/download_file?st=MTczMjUwMTU5OSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="40009754"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="40009754"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 40009754; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=40009754]").text(description); $(".js-view-count[data-work-id=40009754]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 40009754; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='40009754']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 40009754, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "cf8d600ee3a281450a0bcf44cca68f4b" } } $('.js-work-strip[data-work-id=40009754]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":40009754,"title":"Gnawing, Searing, and Stabbing What pains might represent MOTHBALLED","translated_title":"","metadata":{"abstract":"The searing pain in my pinky is much more intense than the gnawing pain in my thumb. But the latter feels worse I’d much rather it stop. On a representationalist theory of the mind, pains are nothing more than representations of body damage. Any difference in how they feel is a difference in what they represent. But what could the differences in character, intensity, and badness be representing? Work on their general theory seems to keep most representationalists too busy to go into this sort of detail for pain. Fortunately, I’m not a representationalist. But I would like to help. In this paper I explore what representationalists could, and perhaps should, say about what these aspects of pain represent.\n\n[MOTHBALLED\nThis was an attempt to work through the specific details of pain’s alleged representational content in service of trying to better understand views like Tye’s. I gave versions of it at a couple of talks, but couldn’t figure out how to make it into a useful paper. Then (to my mind) more plausible representationalist accounts like Colin Klein’s came along and I lost interest in this project. ]"},"translated_abstract":"The searing pain in my pinky is much more intense than the gnawing pain in my thumb. But the latter feels worse I’d much rather it stop. On a representationalist theory of the mind, pains are nothing more than representations of body damage. Any difference in how they feel is a difference in what they represent. But what could the differences in character, intensity, and badness be representing? Work on their general theory seems to keep most representationalists too busy to go into this sort of detail for pain. Fortunately, I’m not a representationalist. But I would like to help. 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Then (to my mind) more plausible representationalist accounts like Colin Klein’s came along and I lost interest in this project. ]","internal_url":"https://www.academia.edu/40009754/Gnawing_Searing_and_Stabbing_What_pains_might_represent_MOTHBALLED","translated_internal_url":"","created_at":"2019-08-04T14:45:53.712-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":35663,"coauthors_can_edit":true,"document_type":"draft","co_author_tags":[],"downloadable_attachments":[{"id":60203070,"title":"","file_type":"docx","scribd_thumbnail_url":"https://attachments.academia-assets.com/60203070/thumbnails/1.jpg","file_name":"Gnawing__Searing__and_Stabbing_What_pains_might_represent_MOTHBALLED20190804-95534-1hf9igg.docx","download_url":"https://www.academia.edu/attachments/60203070/download_file?st=MTczMjUwMTU5OSw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Gnawing_Searing_and_Stabbing_What_pains.docx","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/60203070/Gnawing__Searing__and_Stabbing_What_pains_might_represent_MOTHBALLED20190804-95534-1hf9igg.docx?1564955148=\u0026response-content-disposition=attachment%3B+filename%3DGnawing_Searing_and_Stabbing_What_pains.docx\u0026Expires=1732505199\u0026Signature=GUrLrOb~UNGv1DqKVZxa4IHNk1jI56MdzkRfbeBnLAObo84gVmv~z-IkzFOTbEHFlpVkrDyikeBI-d983m6ybMNyXypobVDeThA4IpyoADGfV1C964vFCb1qJ89kRPvsTdKlFl1CVJtmZlAFIiTVnCNXB5OCylhzR~KrhEB4FEm7tNHA5jBG2NsRS~Qt2m0snViv0JoKmFR9~Rdi8m~k23c6xrM2Ce7LkD0jSzS-NQPP1anx7G4XZ864cpnw67NcchbLU2UD6A0rxb2X0bcC8DpqYe0OBePaMy5~uIGC~mdSs~OfoSMIj9mU8PdOQw6BRQnO6F4QPKfsCYNQr-~TeA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Gnawing_Searing_and_Stabbing_What_pains_might_represent_MOTHBALLED","translated_slug":"","page_count":42,"language":"en","content_type":"Work","owner":{"id":35663,"first_name":"Adam","middle_initials":null,"last_name":"Swenson","page_name":"AdamSwenson","domain_name":"csun","created_at":"2009-03-18T02:18:54.538-07:00","display_name":"Adam Swenson","url":"https://csun.academia.edu/AdamSwenson"},"attachments":[{"id":60203070,"title":"","file_type":"docx","scribd_thumbnail_url":"https://attachments.academia-assets.com/60203070/thumbnails/1.jpg","file_name":"Gnawing__Searing__and_Stabbing_What_pains_might_represent_MOTHBALLED20190804-95534-1hf9igg.docx","download_url":"https://www.academia.edu/attachments/60203070/download_file?st=MTczMjUwMTU5OSw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Gnawing_Searing_and_Stabbing_What_pains.docx","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/60203070/Gnawing__Searing__and_Stabbing_What_pains_might_represent_MOTHBALLED20190804-95534-1hf9igg.docx?1564955148=\u0026response-content-disposition=attachment%3B+filename%3DGnawing_Searing_and_Stabbing_What_pains.docx\u0026Expires=1732505199\u0026Signature=GUrLrOb~UNGv1DqKVZxa4IHNk1jI56MdzkRfbeBnLAObo84gVmv~z-IkzFOTbEHFlpVkrDyikeBI-d983m6ybMNyXypobVDeThA4IpyoADGfV1C964vFCb1qJ89kRPvsTdKlFl1CVJtmZlAFIiTVnCNXB5OCylhzR~KrhEB4FEm7tNHA5jBG2NsRS~Qt2m0snViv0JoKmFR9~Rdi8m~k23c6xrM2Ce7LkD0jSzS-NQPP1anx7G4XZ864cpnw67NcchbLU2UD6A0rxb2X0bcC8DpqYe0OBePaMy5~uIGC~mdSs~OfoSMIj9mU8PdOQw6BRQnO6F4QPKfsCYNQr-~TeA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":806,"name":"Philosophy of Mind","url":"https://www.academia.edu/Documents/in/Philosophy_of_Mind"},{"id":4136,"name":"Mental Representation","url":"https://www.academia.edu/Documents/in/Mental_Representation"},{"id":4479,"name":"Chronic Pain","url":"https://www.academia.edu/Documents/in/Chronic_Pain"},{"id":10501,"name":"Mental Representation and Content","url":"https://www.academia.edu/Documents/in/Mental_Representation_and_Content"},{"id":50118,"name":"Representation","url":"https://www.academia.edu/Documents/in/Representation"},{"id":303636,"name":"Acute Pain","url":"https://www.academia.edu/Documents/in/Acute_Pain"},{"id":367190,"name":"Burns","url":"https://www.academia.edu/Documents/in/Burns"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="40009616"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/40009616/Squaring_Autonomy_and_Fair_Plays_Obligations_MOTHBALLED"><img alt="Research paper thumbnail of Squaring Autonomy and Fair Play's Obligations MOTHBALLED" class="work-thumbnail" src="https://attachments.academia-assets.com/60202949/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/40009616/Squaring_Autonomy_and_Fair_Plays_Obligations_MOTHBALLED">Squaring Autonomy and Fair Play's Obligations MOTHBALLED</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">[MOTHBALLED PROJECT: I've more-or-less abandoned this project. Some very helpful reviewer comment...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">[MOTHBALLED PROJECT: I've more-or-less abandoned this project. Some very helpful reviewer comments from Social Theory and Practice helped me realize that this isn't really a paper about political obligation. It started as that but evolved into an account of how even the most stringent conceptions of autonomy are not conceptually in tension with our having myriad (often tacit) obligations to each other. Political obligation became at best a central example and at worst a distraction. I haven't found time to rework it accordingly.]<br /> <br />Philosophical Anarchists like Robert Nozick and R.P. Wolff have argued that fair play based political obligations are incompatible with respect for autonomy. On their view, an obligation is legitimate if and only if the autonomous person endorses it. On a principle of fair play, the fact that a person has benefited from the cooperative efforts of others entails an obligation to contribute whether she wants to or not. Thus the Philosophical Anarchist claims that, necessarily, the fact that a person has benefited from a government’s services cannot entail an obligation to obey or contribute to it. These arguments have been widely accepted. But they are wrong. The conflict only arises in rare cases in which a person has a particular set of substantive preferences. While an autonomy-respecting principle of fair play cannot impose political obligations on this limited group of citizens, such exceptions are too uncommon to threaten fair play as a ground of political obligation. Thus, even on the Philosophical Anarchist’s extremely strict conception of autonomy, fair play and autonomy only conflict at the fringes of pluralistic society. That is no problem for fair play based accounts of political obligation.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="00619bdc030824ac750559fdf02fc1fd" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":60202949,"asset_id":40009616,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/60202949/download_file?st=MTczMjUwMTU5OSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="40009616"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="40009616"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 40009616; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=40009616]").text(description); $(".js-view-count[data-work-id=40009616]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 40009616; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='40009616']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 40009616, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "00619bdc030824ac750559fdf02fc1fd" } } $('.js-work-strip[data-work-id=40009616]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":40009616,"title":"Squaring Autonomy and Fair Play's Obligations MOTHBALLED","translated_title":"","metadata":{"abstract":"[MOTHBALLED PROJECT: I've more-or-less abandoned this project. Some very helpful reviewer comments from Social Theory and Practice helped me realize that this isn't really a paper about political obligation. It started as that but evolved into an account of how even the most stringent conceptions of autonomy are not conceptually in tension with our having myriad (often tacit) obligations to each other. Political obligation became at best a central example and at worst a distraction. I haven't found time to rework it accordingly.]\n \nPhilosophical Anarchists like Robert Nozick and R.P. Wolff have argued that fair play based political obligations are incompatible with respect for autonomy. On their view, an obligation is legitimate if and only if the autonomous person endorses it. On a principle of fair play, the fact that a person has benefited from the cooperative efforts of others entails an obligation to contribute whether she wants to or not. Thus the Philosophical Anarchist claims that, necessarily, the fact that a person has benefited from a government’s services cannot entail an obligation to obey or contribute to it. These arguments have been widely accepted. But they are wrong. The conflict only arises in rare cases in which a person has a particular set of substantive preferences. While an autonomy-respecting principle of fair play cannot impose political obligations on this limited group of citizens, such exceptions are too uncommon to threaten fair play as a ground of political obligation. Thus, even on the Philosophical Anarchist’s extremely strict conception of autonomy, fair play and autonomy only conflict at the fringes of pluralistic society. That is no problem for fair play based accounts of political obligation. "},"translated_abstract":"[MOTHBALLED PROJECT: I've more-or-less abandoned this project. Some very helpful reviewer comments from Social Theory and Practice helped me realize that this isn't really a paper about political obligation. It started as that but evolved into an account of how even the most stringent conceptions of autonomy are not conceptually in tension with our having myriad (often tacit) obligations to each other. Political obligation became at best a central example and at worst a distraction. I haven't found time to rework it accordingly.]\n \nPhilosophical Anarchists like Robert Nozick and R.P. Wolff have argued that fair play based political obligations are incompatible with respect for autonomy. On their view, an obligation is legitimate if and only if the autonomous person endorses it. On a principle of fair play, the fact that a person has benefited from the cooperative efforts of others entails an obligation to contribute whether she wants to or not. Thus the Philosophical Anarchist claims that, necessarily, the fact that a person has benefited from a government’s services cannot entail an obligation to obey or contribute to it. These arguments have been widely accepted. But they are wrong. The conflict only arises in rare cases in which a person has a particular set of substantive preferences. While an autonomy-respecting principle of fair play cannot impose political obligations on this limited group of citizens, such exceptions are too uncommon to threaten fair play as a ground of political obligation. Thus, even on the Philosophical Anarchist’s extremely strict conception of autonomy, fair play and autonomy only conflict at the fringes of pluralistic society. That is no problem for fair play based accounts of political obligation. 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wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/87304591/Personality_and_treatment_related_correlates_of_trustworthiness_A_web_survey_with_chronic_pain_narratives">Personality and treatment-related correlates of trustworthiness: A web-survey with chronic pain narratives</a></div><div class="wp-workCard_item"><span>Journal of Psychosomatic Research</span><span>, 2019</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="4a3261a0151f2a293d74daacafec1120" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":91551692,"asset_id":87304591,"asset_type":"Work","button_location":"profile"}" 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$('.js-work-strip[data-work-id=87304548]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":87304548,"title":"Evaluating Catechol O-Methyltransferase (COMT) as a Predictor for Functional Outcomes in Chronic 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wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/38349644/Personality_and_treatment_related_correlates_of_trustworthiness_A_web_survey_with_chronic_pain_narratives_Swenson_Weinstein_Junghaenel_Richeimer_">Personality and treatment-related correlates of trustworthiness: A web-survey with chronic pain narratives (Swenson, Weinstein, Junghaenel, Richeimer)</a></div><div class="wp-workCard_item"><span>Journal of Psychosomatic Research</span><span>, 2019</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Objectives. This study examined personality and treatment-related correlates of trustworthiness i...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Objectives. This study examined personality and treatment-related correlates of trustworthiness in chronic pain narratives. <br />Methods. 727 adults participated in an online survey and rated eight narratives written by patients with chronic pain. Eighty-six percent of the participants identified themselves as having experienced chronic pain (n = 626) and 14% identified themselves as people with a medical background (n = 101). The survey examined psychological characteristics, trustworthiness and expressions of pain severity, desire for medication, and frustration with pain care. <br />Results. Pain narratives that were rated as likable, stoic, or appreciative were significantly associated with higher trustworthiness; narratives that were rated as depressed, hostile, or histrionic were significantly associated with lower trustworthiness. Similar results were found for patient peers and clinicians. Patients that expressed a high level of pain severity were rated as significantly less trustworthy (P < .001). Pain narratives that expressed frustration with pain care were also rated as significantly less trustworthy (P = .009). For pain narratives that expressed frustration with pain care, patient peers gave higher ratings of trustworthiness compared to providers (P = .008), whereas both gave similar ratings when no frustration with pain care was expressed in the narrative. <br />Discussion. Our results show that the way in which patients communicate about their pain are significantly associated with how trustworthy they are perceived. Future research should explore how trustworthiness is related to subsequent pain management and interpersonal dynamics.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="a96f4a8ec5a9aaaecffccf59972bfda2" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":62490457,"asset_id":38349644,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/62490457/download_file?st=MTczMjUwMTU5OSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="38349644"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="38349644"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 38349644; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=38349644]").text(description); $(".js-view-count[data-work-id=38349644]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 38349644; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='38349644']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 38349644, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "a96f4a8ec5a9aaaecffccf59972bfda2" } } $('.js-work-strip[data-work-id=38349644]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":38349644,"title":"Personality and treatment-related correlates of trustworthiness: A web-survey with chronic pain narratives (Swenson, Weinstein, Junghaenel, Richeimer)","translated_title":"","metadata":{"doi":"10.1016/j.jpsychores.2019.01.017","abstract":"Objectives. This study examined personality and treatment-related correlates of trustworthiness in chronic pain narratives. \r\nMethods. 727 adults participated in an online survey and rated eight narratives written by patients with chronic pain. Eighty-six percent of the participants identified themselves as having experienced chronic pain (n = 626) and 14% identified themselves as people with a medical background (n = 101). The survey examined psychological characteristics, trustworthiness and expressions of pain severity, desire for medication, and frustration with pain care.\r\nResults. Pain narratives that were rated as likable, stoic, or appreciative were significantly associated with higher trustworthiness; narratives that were rated as depressed, hostile, or histrionic were significantly associated with lower trustworthiness. Similar results were found for patient peers and clinicians. Patients that expressed a high level of pain severity were rated as significantly less trustworthy (P \u003c .001). Pain narratives that expressed frustration with pain care were also rated as significantly less trustworthy (P = .009). For pain narratives that expressed frustration with pain care, patient peers gave higher ratings of trustworthiness compared to providers (P = .008), whereas both gave similar ratings when no frustration with pain care was expressed in the narrative. \r\nDiscussion. Our results show that the way in which patients communicate about their pain are significantly associated with how trustworthy they are perceived. Future research should explore how trustworthiness is related to subsequent pain management and interpersonal dynamics.\r\n","publication_date":{"day":null,"month":null,"year":2019,"errors":{}},"publication_name":"Journal of Psychosomatic Research"},"translated_abstract":"Objectives. This study examined personality and treatment-related correlates of trustworthiness in chronic pain narratives. \r\nMethods. 727 adults participated in an online survey and rated eight narratives written by patients with chronic pain. Eighty-six percent of the participants identified themselves as having experienced chronic pain (n = 626) and 14% identified themselves as people with a medical background (n = 101). The survey examined psychological characteristics, trustworthiness and expressions of pain severity, desire for medication, and frustration with pain care.\r\nResults. Pain narratives that were rated as likable, stoic, or appreciative were significantly associated with higher trustworthiness; narratives that were rated as depressed, hostile, or histrionic were significantly associated with lower trustworthiness. Similar results were found for patient peers and clinicians. Patients that expressed a high level of pain severity were rated as significantly less trustworthy (P \u003c .001). Pain narratives that expressed frustration with pain care were also rated as significantly less trustworthy (P = .009). For pain narratives that expressed frustration with pain care, patient peers gave higher ratings of trustworthiness compared to providers (P = .008), whereas both gave similar ratings when no frustration with pain care was expressed in the narrative. \r\nDiscussion. Our results show that the way in which patients communicate about their pain are significantly associated with how trustworthy they are perceived. Future research should explore how trustworthiness is related to subsequent pain management and interpersonal dynamics.\r\n","internal_url":"https://www.academia.edu/38349644/Personality_and_treatment_related_correlates_of_trustworthiness_A_web_survey_with_chronic_pain_narratives_Swenson_Weinstein_Junghaenel_Richeimer_","translated_internal_url":"","created_at":"2019-02-13T20:48:50.420-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":35663,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":62490457,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/62490457/thumbnails/1.jpg","file_name":"Personality_and_Treatment-Related_Correlates_of_Trustworthiness_A_Web-Survey_with_Chronic_Pain_Narratives_FINAL.pdf","download_url":"https://www.academia.edu/attachments/62490457/download_file?st=MTczMjUwMTU5OSw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Personality_and_treatment_related_correl.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/62490457/Personality_and_Treatment-Related_Correlates_of_Trustworthiness_A_Web-Survey_with_Chronic_Pain_Narratives_FINAL-libre.pdf?1585366160=\u0026response-content-disposition=attachment%3B+filename%3DPersonality_and_treatment_related_correl.pdf\u0026Expires=1732426635\u0026Signature=NdXPf1nD~17y9JPRSIqAYk0bmJ9l9L2mrz3BMrqDHHCddoFaJ7df0HIu1FRGPhnUN5X-eyCmkeGREf9Mi2xNBeUQOpsgPTxc8uiP6pSSiyA4IldbY4u5N1Au7rnLgo49XAKBSMlvb7UJGooaa3KsK1iUzBIUofRG-15MEtOv~0IpBly3tvk0Tmt5pphRRP3doUBaWh3AiwkMr7kjVjXYvF6bnf94EuupIEkb-gm99xW3uJkyB2EBZpkdj6nK5YO3mw~5yZ1zz45nYc7lpWZIQj2ojqzV~KKN5hGCbZ62l6YcTzfaUAbYmHTFlnFNSrHimyujf3Ncw08uGgALPKMZaQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Personality_and_treatment_related_correlates_of_trustworthiness_A_web_survey_with_chronic_pain_narratives_Swenson_Weinstein_Junghaenel_Richeimer_","translated_slug":"","page_count":22,"language":"en","content_type":"Work","owner":{"id":35663,"first_name":"Adam","middle_initials":null,"last_name":"Swenson","page_name":"AdamSwenson","domain_name":"csun","created_at":"2009-03-18T02:18:54.538-07:00","display_name":"Adam 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Pain","url":"https://www.academia.edu/Documents/in/Chronic_Pain"},{"id":40165,"name":"Pain Management","url":"https://www.academia.edu/Documents/in/Pain_Management"},{"id":58267,"name":"Vignettes","url":"https://www.academia.edu/Documents/in/Vignettes"},{"id":224005,"name":"Pain Medicine","url":"https://www.academia.edu/Documents/in/Pain_Medicine"},{"id":247334,"name":"Trust and Trustworthiness","url":"https://www.academia.edu/Documents/in/Trust_and_Trustworthiness"},{"id":1956404,"name":"Narratives of pain","url":"https://www.academia.edu/Documents/in/Narratives_of_pain"},{"id":3616831,"name":"Trustworthiness in Medicine","url":"https://www.academia.edu/Documents/in/Trustworthiness_in_Medicine"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="21609842"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/21609842/Pain_and_Value"><img alt="Research paper thumbnail of Pain and Value" class="work-thumbnail" src="https://attachments.academia-assets.com/42179537/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/21609842/Pain_and_Value">Pain and Value</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">All existing explanations of why pain is intrinsically bad are false. They all rest upon a mistak...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">All existing explanations of why pain is intrinsically bad are false. They all rest upon a mistaken conception of what pains are. On this false view, pain is merely a kind of sensation or feeling. The nature of a stubbed toe is exhausted by the way it stings and throbs. However, on the correct view, pains are much richer and much more complex. For example, a pain’s intrinsic properties also include its sufferer’s beliefs about the causes and implications of her pain, the fear and anxiety she feels, and the way the pain compels her to contort and groan. But none of the existing accounts of pain’s intrinsic badness can place these additional properties at the source of pain’s evil. We should therefore reject them. Instead, we should adopt an account of pain’s intrinsic badness on which pains are intrinsically bad in two separate ways. One way lies in a certain conjunction of the pain’s intrinsic properties. The other lies in the way that many pains invade and seize control over a person’s mind and body. These novel accounts of pain’s nature and intrinsic badness have many important implications throughout value theory. Accepting them leads us, for example, to a new understanding of the nature and bearers of intrinsic value.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="addec35555cef35def57e8ead9fde0a4" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":42179537,"asset_id":21609842,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/42179537/download_file?st=MTczMjUwMTU5OSw4LjIyMi4yMDguMTQ2&st=MTczMjUwMTU5OCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="21609842"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="21609842"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 21609842; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=21609842]").text(description); $(".js-view-count[data-work-id=21609842]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 21609842; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='21609842']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 21609842, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "addec35555cef35def57e8ead9fde0a4" } } $('.js-work-strip[data-work-id=21609842]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":21609842,"title":"Pain and Value","translated_title":"","metadata":{"abstract":"All existing explanations of why pain is intrinsically bad are false. They all rest upon a mistaken conception of what pains are. On this false view, pain is merely a kind of sensation or feeling. The nature of a stubbed toe is exhausted by the way it stings and throbs. However, on the correct view, pains are much richer and much more complex. For example, a pain’s intrinsic properties also include its sufferer’s beliefs about the causes and implications of her pain, the fear and anxiety she feels, and the way the pain compels her to contort and groan. But none of the existing accounts of pain’s intrinsic badness can place these additional properties at the source of pain’s evil. We should therefore reject them. Instead, we should adopt an account of pain’s intrinsic badness on which pains are intrinsically bad in two separate ways. One way lies in a certain conjunction of the pain’s intrinsic properties. The other lies in the way that many pains invade and seize control over a person’s mind and body. These novel accounts of pain’s nature and intrinsic badness have many important implications throughout value theory. Accepting them leads us, for example, to a new understanding of the nature and bearers of intrinsic value."},"translated_abstract":"All existing explanations of why pain is intrinsically bad are false. They all rest upon a mistaken conception of what pains are. On this false view, pain is merely a kind of sensation or feeling. The nature of a stubbed toe is exhausted by the way it stings and throbs. However, on the correct view, pains are much richer and much more complex. For example, a pain’s intrinsic properties also include its sufferer’s beliefs about the causes and implications of her pain, the fear and anxiety she feels, and the way the pain compels her to contort and groan. But none of the existing accounts of pain’s intrinsic badness can place these additional properties at the source of pain’s evil. We should therefore reject them. Instead, we should adopt an account of pain’s intrinsic badness on which pains are intrinsically bad in two separate ways. One way lies in a certain conjunction of the pain’s intrinsic properties. The other lies in the way that many pains invade and seize control over a person’s mind and body. These novel accounts of pain’s nature and intrinsic badness have many important implications throughout value theory. Accepting them leads us, for example, to a new understanding of the nature and bearers of intrinsic value.","internal_url":"https://www.academia.edu/21609842/Pain_and_Value","translated_internal_url":"","created_at":"2016-02-05T19:36:53.652-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":35663,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":42179537,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/42179537/thumbnails/1.jpg","file_name":"Pain_and_Value_final.pdf","download_url":"https://www.academia.edu/attachments/42179537/download_file?st=MTczMjUwMTU5OSw4LjIyMi4yMDguMTQ2&st=MTczMjUwMTU5OCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Pain_and_Value.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/42179537/Pain_and_Value_final-libre.pdf?1454729707=\u0026response-content-disposition=attachment%3B+filename%3DPain_and_Value.pdf\u0026Expires=1732505198\u0026Signature=CKkCst6misHtKbtUKdKVOIB24gdo6djKM3vYEWsYvYLrtJCvWRzDjVHbI~AZGjfzO37HpwVUFVt2o2stuVC83pWRqc8waWfZZAFk~rVfXDHfe5JfpefkGNXGLKbtb-EHQFKMW6cUooFg7rE8hA~NqF2mOuVb4Q4sVK5qA2keFNhqaOFVafgDTC2USrwRjqb8JnVp-UVa1phV0uCMkvTvHqAo03ACsDuIRgq1fJUBuzmut~1EmKviGMY0VZNiUG8P9HfoRfhILSP5~UfIBll6D932QdPMXkpVy5Fh9B4kQ8a25sLtJ2QJ4-Yn~6CwFmDa0lYhwMiFRAWCXLe1sHoO8A__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Pain_and_Value","translated_slug":"","page_count":104,"language":"en","content_type":"Work","owner":{"id":35663,"first_name":"Adam","middle_initials":null,"last_name":"Swenson","page_name":"AdamSwenson","domain_name":"csun","created_at":"2009-03-18T02:18:54.538-07:00","display_name":"Adam Swenson","url":"https://csun.academia.edu/AdamSwenson"},"attachments":[{"id":42179537,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/42179537/thumbnails/1.jpg","file_name":"Pain_and_Value_final.pdf","download_url":"https://www.academia.edu/attachments/42179537/download_file?st=MTczMjUwMTU5OSw4LjIyMi4yMDguMTQ2&st=MTczMjUwMTU5OCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Pain_and_Value.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/42179537/Pain_and_Value_final-libre.pdf?1454729707=\u0026response-content-disposition=attachment%3B+filename%3DPain_and_Value.pdf\u0026Expires=1732505198\u0026Signature=CKkCst6misHtKbtUKdKVOIB24gdo6djKM3vYEWsYvYLrtJCvWRzDjVHbI~AZGjfzO37HpwVUFVt2o2stuVC83pWRqc8waWfZZAFk~rVfXDHfe5JfpefkGNXGLKbtb-EHQFKMW6cUooFg7rE8hA~NqF2mOuVb4Q4sVK5qA2keFNhqaOFVafgDTC2USrwRjqb8JnVp-UVa1phV0uCMkvTvHqAo03ACsDuIRgq1fJUBuzmut~1EmKviGMY0VZNiUG8P9HfoRfhILSP5~UfIBll6D932QdPMXkpVy5Fh9B4kQ8a25sLtJ2QJ4-Yn~6CwFmDa0lYhwMiFRAWCXLe1sHoO8A__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":806,"name":"Philosophy of Mind","url":"https://www.academia.edu/Documents/in/Philosophy_of_Mind"},{"id":814,"name":"Ethics","url":"https://www.academia.edu/Documents/in/Ethics"},{"id":2898,"name":"Pain","url":"https://www.academia.edu/Documents/in/Pain"},{"id":2908,"name":"Axiology","url":"https://www.academia.edu/Documents/in/Axiology"},{"id":10428,"name":"Value Theory","url":"https://www.academia.edu/Documents/in/Value_Theory"},{"id":14806,"name":"Metaethics","url":"https://www.academia.edu/Documents/in/Metaethics"},{"id":168305,"name":"Normative Ethics and Metaethics","url":"https://www.academia.edu/Documents/in/Normative_Ethics_and_Metaethics"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="4960473"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/4960473/Pains_Evils"><img alt="Research paper thumbnail of Pain's Evils" class="work-thumbnail" src="https://attachments.academia-assets.com/37732940/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/4960473/Pains_Evils">Pain's Evils</a></div><div class="wp-workCard_item"><span>Utilitas</span><span>, 2009</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="a89bec6e4e2e6066f01578ccf245d9e0" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":37732940,"asset_id":4960473,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/37732940/download_file?st=MTczMjUwMTU5OSw4LjIyMi4yMDguMTQ2&st=MTczMjUwMTU5OCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="4960473"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="4960473"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 4960473; 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Insofar as they are normatively significant, pains are not just painful sensations. A pain is a composite of a painful sensation and a set of beliefs, desires, emotions, and other mental states. A pain's intrinsic properties can include inter alia depression, anxiety, fear, desires, feelings of helplessness, and the pain's meaning. This undermines the traditional accounts of pain's intrinsic badness. Pain is intrinsically bad in two distinct and historically unnoticed ways. First, most writers hold that pain's intrinsic badness lies either in its unpleasantness or in its being disliked. Given my wider conception of pain, I believe it is both. Pain's first intrinsic evil lies in a conjunction of all the traditional candidates for its source. Pain's second intrinsic evil lies in the way it necessarily undermines the self-control necessary for intrinsic goods like autonomy.","publication_date":{"day":null,"month":null,"year":2009,"errors":{}},"publication_name":"Utilitas","grobid_abstract_attachment_id":37732940},"translated_abstract":null,"internal_url":"https://www.academia.edu/4960473/Pains_Evils","translated_internal_url":"","created_at":"2013-11-01T10:31:08.617-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":35663,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":37732940,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/37732940/thumbnails/1.jpg","file_name":"Pains_evils_UTILITAS.pdf","download_url":"https://www.academia.edu/attachments/37732940/download_file?st=MTczMjUwMTU5OSw4LjIyMi4yMDguMTQ2&st=MTczMjUwMTU5OCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Pains_Evils.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/37732940/Pains_evils_UTILITAS-libre.pdf?1432577446=\u0026response-content-disposition=attachment%3B+filename%3DPains_Evils.pdf\u0026Expires=1732505198\u0026Signature=XDYA8ezGMgGqNW-vTbk61x~QBitIXowZFKv~rB8XcP~clp-R0WnSJKP6hKTPneCYmRE2zYBtcIG9t5ReilaTwJV0z4rxAxHl8mDyT5Dw2DvtBsUY70APWkqO84t9hBdu0wYczVqxli1a-yddAc1YKGmgfjgiuVGYdhLP2MyZclyVukMF-rv6MqmwM3O-DYUKRFMz5CyX3gg~vd9pfvTFzqmy6NxcCScPln1vGRJ9RLQK7Gfz-mLVYG6A6AL5tE2CrNHypag4ks2M8D~NWlGi5pCkh~x8B6kKWAUNWcijZywj4mI4gj3f7jMl3qBy-ElvR7P~3mU0ol7zAcPqTDRdiA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Pains_Evils","translated_slug":"","page_count":34,"language":"en","content_type":"Work","owner":{"id":35663,"first_name":"Adam","middle_initials":null,"last_name":"Swenson","page_name":"AdamSwenson","domain_name":"csun","created_at":"2009-03-18T02:18:54.538-07:00","display_name":"Adam Swenson","url":"https://csun.academia.edu/AdamSwenson"},"attachments":[{"id":37732940,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/37732940/thumbnails/1.jpg","file_name":"Pains_evils_UTILITAS.pdf","download_url":"https://www.academia.edu/attachments/37732940/download_file?st=MTczMjUwMTU5OSw4LjIyMi4yMDguMTQ2&st=MTczMjUwMTU5OCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Pains_Evils.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/37732940/Pains_evils_UTILITAS-libre.pdf?1432577446=\u0026response-content-disposition=attachment%3B+filename%3DPains_Evils.pdf\u0026Expires=1732505198\u0026Signature=XDYA8ezGMgGqNW-vTbk61x~QBitIXowZFKv~rB8XcP~clp-R0WnSJKP6hKTPneCYmRE2zYBtcIG9t5ReilaTwJV0z4rxAxHl8mDyT5Dw2DvtBsUY70APWkqO84t9hBdu0wYczVqxli1a-yddAc1YKGmgfjgiuVGYdhLP2MyZclyVukMF-rv6MqmwM3O-DYUKRFMz5CyX3gg~vd9pfvTFzqmy6NxcCScPln1vGRJ9RLQK7Gfz-mLVYG6A6AL5tE2CrNHypag4ks2M8D~NWlGi5pCkh~x8B6kKWAUNWcijZywj4mI4gj3f7jMl3qBy-ElvR7P~3mU0ol7zAcPqTDRdiA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":803,"name":"Philosophy","url":"https://www.academia.edu/Documents/in/Philosophy"},{"id":461102,"name":"Intrinsic Value","url":"https://www.academia.edu/Documents/in/Intrinsic_Value"},{"id":1912852,"name":"Utilitas","url":"https://www.academia.edu/Documents/in/Utilitas"}],"urls":[{"id":1847939,"url":"http://www.journals.cambridge.org/abstract_S0953820809003471"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="4960472"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/4960472/Privation_theories_of_pain"><img alt="Research paper thumbnail of Privation theories of pain" class="work-thumbnail" src="https://attachments.academia-assets.com/40998933/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/4960472/Privation_theories_of_pain">Privation theories of pain</a></div><div class="wp-workCard_item"><span>International Journal for Philosophy of Religion</span><span>, 2009</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Most modern writers accept that a privation theory of evil should explicitly account for the evil...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Most modern writers accept that a privation theory of evil should explicitly account for the evil of pain. But pains are quintessentially real. The evil of pain does not seem to lie in an absence of good. Though many directly take on the challenges this raises, the metaphysics and axiology of their answers is often obscure. In this paper I try to straighten things out. By clarifying and categorizing the possible types of privation views, I explore the ways in which privationists about evil are—or should or could be—privationists about pain’s evil.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="bd28df8dadf60c43630391069e694b30" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":40998933,"asset_id":4960472,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/40998933/download_file?st=MTczMjUwMTU5OSw4LjIyMi4yMDguMTQ2&st=MTczMjUwMTU5OCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="4960472"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="4960472"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 4960472; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=4960472]").text(description); $(".js-view-count[data-work-id=4960472]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 4960472; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='4960472']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 4960472, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "bd28df8dadf60c43630391069e694b30" } } $('.js-work-strip[data-work-id=4960472]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":4960472,"title":"Privation theories of pain","translated_title":"","metadata":{"abstract":"Most modern writers accept that a privation theory of evil should explicitly account for the evil of pain. But pains are quintessentially real. The evil of pain does not seem to lie in an absence of good. Though many directly take on the challenges this raises, the metaphysics and axiology of their answers is often obscure. In this paper I try to straighten things out. By clarifying and categorizing the possible types of privation views, I explore the ways in which privationists about evil are—or should or could be—privationists about pain’s evil.","publication_date":{"day":null,"month":null,"year":2009,"errors":{}},"publication_name":"International Journal for Philosophy of Religion"},"translated_abstract":"Most modern writers accept that a privation theory of evil should explicitly account for the evil of pain. But pains are quintessentially real. The evil of pain does not seem to lie in an absence of good. Though many directly take on the challenges this raises, the metaphysics and axiology of their answers is often obscure. In this paper I try to straighten things out. By clarifying and categorizing the possible types of privation views, I explore the ways in which privationists about evil are—or should or could be—privationists about pain’s evil.","internal_url":"https://www.academia.edu/4960472/Privation_theories_of_pain","translated_internal_url":"","created_at":"2013-11-01T10:31:05.222-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":35663,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":40998933,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/40998933/thumbnails/1.jpg","file_name":"562E3250-AA5C-40EA-B75A-7867A866C478.pdf","download_url":"https://www.academia.edu/attachments/40998933/download_file?st=MTczMjUwMTU5OSw4LjIyMi4yMDguMTQ2&st=MTczMjUwMTU5OCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Privation_theories_of_pain.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/40998933/562E3250-AA5C-40EA-B75A-7867A866C478-libre.pdf?1452193211=\u0026response-content-disposition=attachment%3B+filename%3DPrivation_theories_of_pain.pdf\u0026Expires=1732505198\u0026Signature=NyL3eDa0~5JIIPlGw7PNKzb26x4nbo~CKo5mNFZssEprKbH3Lrqx57t51N9tCS~YxX3NIx~SC0JSQSHriAIm13hpBPd6NYhATjqPcn3TzTwbWRmJIXq51bkjE2kSq5FztXUJ0i8zAvvL~UTZsXSTMr0S0OltzrGd3Pl4DXvSG-1OkUxrIjZYZ5YA6McTmu-qWxIisUOd85g--FZHFikQfonSwt9GTglF-WyUOmTRGI~6gcHvGdtqegD~Wz53B2R3qfiUfhVgWL5v3zowIqG9wX662Giv4VxfesnGZm6kd2Q1PHtwB3Q2nTVp1AHq42BOBHEETSvtALttSDBG9fiBgg__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Privation_theories_of_pain","translated_slug":"","page_count":16,"language":"en","content_type":"Work","owner":{"id":35663,"first_name":"Adam","middle_initials":null,"last_name":"Swenson","page_name":"AdamSwenson","domain_name":"csun","created_at":"2009-03-18T02:18:54.538-07:00","display_name":"Adam Swenson","url":"https://csun.academia.edu/AdamSwenson"},"attachments":[{"id":40998933,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/40998933/thumbnails/1.jpg","file_name":"562E3250-AA5C-40EA-B75A-7867A866C478.pdf","download_url":"https://www.academia.edu/attachments/40998933/download_file?st=MTczMjUwMTU5OSw4LjIyMi4yMDguMTQ2&st=MTczMjUwMTU5OCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Privation_theories_of_pain.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/40998933/562E3250-AA5C-40EA-B75A-7867A866C478-libre.pdf?1452193211=\u0026response-content-disposition=attachment%3B+filename%3DPrivation_theories_of_pain.pdf\u0026Expires=1732505198\u0026Signature=NyL3eDa0~5JIIPlGw7PNKzb26x4nbo~CKo5mNFZssEprKbH3Lrqx57t51N9tCS~YxX3NIx~SC0JSQSHriAIm13hpBPd6NYhATjqPcn3TzTwbWRmJIXq51bkjE2kSq5FztXUJ0i8zAvvL~UTZsXSTMr0S0OltzrGd3Pl4DXvSG-1OkUxrIjZYZ5YA6McTmu-qWxIisUOd85g--FZHFikQfonSwt9GTglF-WyUOmTRGI~6gcHvGdtqegD~Wz53B2R3qfiUfhVgWL5v3zowIqG9wX662Giv4VxfesnGZm6kd2Q1PHtwB3Q2nTVp1AHq42BOBHEETSvtALttSDBG9fiBgg__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":803,"name":"Philosophy","url":"https://www.academia.edu/Documents/in/Philosophy"},{"id":902,"name":"Philosophy Of Religion","url":"https://www.academia.edu/Documents/in/Philosophy_Of_Religion"},{"id":2898,"name":"Pain","url":"https://www.academia.edu/Documents/in/Pain"},{"id":27588,"name":"Problem of Evil","url":"https://www.academia.edu/Documents/in/Problem_of_Evil"},{"id":33971,"name":"Evil","url":"https://www.academia.edu/Documents/in/Evil"},{"id":437301,"name":"Privation","url":"https://www.academia.edu/Documents/in/Privation"}],"urls":[{"id":1847938,"url":"http://www.springerlink.com/index/644751l635n21r71.pdf"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> </div><div class="profile--tab_content_container js-tab-pane tab-pane" data-section-id="9541850" id="drafts"><div class="js-work-strip profile--work_container" data-work-id="40009875"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/40009875/Masochism_and_how_to_think_about_pain_MOTHBALLED"><img alt="Research paper thumbnail of Masochism and how to think about pain MOTHBALLED" class="work-thumbnail" src="https://attachments.academia-assets.com/60203196/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/40009875/Masochism_and_how_to_think_about_pain_MOTHBALLED">Masochism and how to think about pain MOTHBALLED</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Pain has properties which make conceptual analysis and thought experiment unusually ill-suited to...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Pain has properties which make conceptual analysis and thought experiment unusually ill-suited to many aspects of its metaphysics. I propose an empirically informed approach which allows us to be appropriately tentative and methodical in thinking about pain. To demonstrate this approach I address the possibility of so-called 'pleasure-pains' and suggest that they are metaphysically possible (and perhaps actual). Throughout the paper I catalog the wide range of experiences which practicing masochists actually describe and the current state of psychosocial research.<br /><br />[MOTHBALLED: In the process of cutting down a much larger project on masochistic pain into something for submission to a journal I managed edit out most of the argumentative sections. The result was material from psychology and masochistic erotica interspersed with me declaiming on pretty much every important point. Very embarrassing. I then became president of the faculty for a few years and haven't yet had time or inclination to try to repair the botched editing job. I'm posting it here in the hope that some of the source material is at least useful to others thinking about the topic. ]</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="1e31fb203c13af2838f94456659bc225" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":60203196,"asset_id":40009875,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/60203196/download_file?st=MTczMjUwMTU5OSw4LjIyMi4yMDguMTQ2&st=MTczMjUwMTU5OCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="40009875"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="40009875"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 40009875; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=40009875]").text(description); $(".js-view-count[data-work-id=40009875]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 40009875; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='40009875']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 40009875, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "1e31fb203c13af2838f94456659bc225" } } $('.js-work-strip[data-work-id=40009875]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":40009875,"title":"Masochism and how to think about pain MOTHBALLED","translated_title":"","metadata":{"abstract":"Pain has properties which make conceptual analysis and thought experiment unusually ill-suited to many aspects of its metaphysics. I propose an empirically informed approach which allows us to be appropriately tentative and methodical in thinking about pain. To demonstrate this approach I address the possibility of so-called 'pleasure-pains' and suggest that they are metaphysically possible (and perhaps actual). Throughout the paper I catalog the wide range of experiences which practicing masochists actually describe and the current state of psychosocial research.\n\n[MOTHBALLED: In the process of cutting down a much larger project on masochistic pain into something for submission to a journal I managed edit out most of the argumentative sections. The result was material from psychology and masochistic erotica interspersed with me declaiming on pretty much every important point. Very embarrassing. I then became president of the faculty for a few years and haven't yet had time or inclination to try to repair the botched editing job. I'm posting it here in the hope that some of the source material is at least useful to others thinking about the topic. ]"},"translated_abstract":"Pain has properties which make conceptual analysis and thought experiment unusually ill-suited to many aspects of its metaphysics. I propose an empirically informed approach which allows us to be appropriately tentative and methodical in thinking about pain. To demonstrate this approach I address the possibility of so-called 'pleasure-pains' and suggest that they are metaphysically possible (and perhaps actual). Throughout the paper I catalog the wide range of experiences which practicing masochists actually describe and the current state of psychosocial research.\n\n[MOTHBALLED: In the process of cutting down a much larger project on masochistic pain into something for submission to a journal I managed edit out most of the argumentative sections. The result was material from psychology and masochistic erotica interspersed with me declaiming on pretty much every important point. Very embarrassing. I then became president of the faculty for a few years and haven't yet had time or inclination to try to repair the botched editing job. I'm posting it here in the hope that some of the source material is at least useful to others thinking about the topic. ]","internal_url":"https://www.academia.edu/40009875/Masochism_and_how_to_think_about_pain_MOTHBALLED","translated_internal_url":"","created_at":"2019-08-04T15:21:01.847-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":35663,"coauthors_can_edit":true,"document_type":"draft","co_author_tags":[],"downloadable_attachments":[{"id":60203196,"title":"","file_type":"docx","scribd_thumbnail_url":"https://attachments.academia-assets.com/60203196/thumbnails/1.jpg","file_name":"Masochism_and_how_to_think_about_pain_MOTHBALLED20190804-46477-12ngize.docx","download_url":"https://www.academia.edu/attachments/60203196/download_file?st=MTczMjUwMTU5OSw4LjIyMi4yMDguMTQ2&st=MTczMjUwMTU5OCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Masochism_and_how_to_think_about_pain_MO.docx","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/60203196/Masochism_and_how_to_think_about_pain_MOTHBALLED20190804-46477-12ngize.docx?1564957257=\u0026response-content-disposition=attachment%3B+filename%3DMasochism_and_how_to_think_about_pain_MO.docx\u0026Expires=1732505198\u0026Signature=RgfDyZt5s-Ggm5P-r6ne2ogXxbLdFdafr1N1EUUn5QCYHbiYYU7BNfVGeD09gomNMNTfeY3PCIptVi~j3h1Qo4ipZy33B7glG07gz46JRf8wSEaZur3zyMMRRTRYh~qeD-Qu8EojattYJtG4JdAqj6nlFjMjBF-aAznm7tuqiKBkHbYH74AXpw0FDPeTQEbrkwlfDvJqUh4pRwSogiCwANjSmMVYf-LgFUwyoVZM~9aEC-tRLWaOjwpEsoDvl1HmC6KxNw7SwhLhZdoID9v13p42sVMIwVgm41McVPaB0wWq3w4FTp3ewguI~c-hLhnVFRWYh8RRvBNZQ0pHSjMh8Q__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Masochism_and_how_to_think_about_pain_MOTHBALLED","translated_slug":"","page_count":51,"language":"en","content_type":"Work","owner":{"id":35663,"first_name":"Adam","middle_initials":null,"last_name":"Swenson","page_name":"AdamSwenson","domain_name":"csun","created_at":"2009-03-18T02:18:54.538-07:00","display_name":"Adam Swenson","url":"https://csun.academia.edu/AdamSwenson"},"attachments":[{"id":60203196,"title":"","file_type":"docx","scribd_thumbnail_url":"https://attachments.academia-assets.com/60203196/thumbnails/1.jpg","file_name":"Masochism_and_how_to_think_about_pain_MOTHBALLED20190804-46477-12ngize.docx","download_url":"https://www.academia.edu/attachments/60203196/download_file?st=MTczMjUwMTU5OSw4LjIyMi4yMDguMTQ2&st=MTczMjUwMTU5OCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Masochism_and_how_to_think_about_pain_MO.docx","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/60203196/Masochism_and_how_to_think_about_pain_MOTHBALLED20190804-46477-12ngize.docx?1564957257=\u0026response-content-disposition=attachment%3B+filename%3DMasochism_and_how_to_think_about_pain_MO.docx\u0026Expires=1732505198\u0026Signature=RgfDyZt5s-Ggm5P-r6ne2ogXxbLdFdafr1N1EUUn5QCYHbiYYU7BNfVGeD09gomNMNTfeY3PCIptVi~j3h1Qo4ipZy33B7glG07gz46JRf8wSEaZur3zyMMRRTRYh~qeD-Qu8EojattYJtG4JdAqj6nlFjMjBF-aAznm7tuqiKBkHbYH74AXpw0FDPeTQEbrkwlfDvJqUh4pRwSogiCwANjSmMVYf-LgFUwyoVZM~9aEC-tRLWaOjwpEsoDvl1HmC6KxNw7SwhLhZdoID9v13p42sVMIwVgm41McVPaB0wWq3w4FTp3ewguI~c-hLhnVFRWYh8RRvBNZQ0pHSjMh8Q__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":806,"name":"Philosophy of Mind","url":"https://www.academia.edu/Documents/in/Philosophy_of_Mind"},{"id":5178,"name":"Phenomenology","url":"https://www.academia.edu/Documents/in/Phenomenology"},{"id":10428,"name":"Value Theory","url":"https://www.academia.edu/Documents/in/Value_Theory"},{"id":11339,"name":"Masochism","url":"https://www.academia.edu/Documents/in/Masochism"},{"id":303636,"name":"Acute Pain","url":"https://www.academia.edu/Documents/in/Acute_Pain"},{"id":643808,"name":"BDSM (Bondage and Discipline, Dominance and Submission, Sadism and Masochism)","url":"https://www.academia.edu/Documents/in/BDSM_Bondage_and_Discipline_Dominance_and_Submission_Sadism_and_Masochism_"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="40009788"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/40009788/Why_is_there_war_in_Hobbess_state_of_nature_MOTHBALLED_PROJECT"><img alt="Research paper thumbnail of Why is there war in Hobbes's state of nature? MOTHBALLED PROJECT" class="work-thumbnail" src="https://attachments.academia-assets.com/60203106/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/40009788/Why_is_there_war_in_Hobbess_state_of_nature_MOTHBALLED_PROJECT">Why is there war in Hobbes's state of nature? MOTHBALLED PROJECT</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This was a project that started with a graduate school paper on Hobbes; after coming back to it a...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This was a project that started with a graduate school paper on Hobbes; after coming back to it a few times, I eventually abandoned it.<br /><br />Standard interpretations of Hobbes' argument that the state of nature is a war of all against all usually start from assumptions about scarcity of goods and resources. However, at least in Leviathan, Hobbes himself doesn't say much about scarcity. I try to suggest that the conflict in the state of nature doesn't begin from scarcity, but rather the tendency of each person to overestimate her intelligence and ability relative to all others, which Hobbes spends a good deal of time discussing.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="98fdc8829d49758d5e17fb1355a22514" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":60203106,"asset_id":40009788,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/60203106/download_file?st=MTczMjUwMTU5OSw4LjIyMi4yMDguMTQ2&st=MTczMjUwMTU5OCw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="40009788"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="40009788"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 40009788; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=40009788]").text(description); $(".js-view-count[data-work-id=40009788]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 40009788; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='40009788']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 40009788, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "98fdc8829d49758d5e17fb1355a22514" } } $('.js-work-strip[data-work-id=40009788]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":40009788,"title":"Why is there war in Hobbes's state of nature? MOTHBALLED PROJECT","translated_title":"","metadata":{"abstract":"This was a project that started with a graduate school paper on Hobbes; after coming back to it a few times, I eventually abandoned it.\n\nStandard interpretations of Hobbes' argument that the state of nature is a war of all against all usually start from assumptions about scarcity of goods and resources. However, at least in Leviathan, Hobbes himself doesn't say much about scarcity. I try to suggest that the conflict in the state of nature doesn't begin from scarcity, but rather the tendency of each person to overestimate her intelligence and ability relative to all others, which Hobbes spends a good deal of time discussing."},"translated_abstract":"This was a project that started with a graduate school paper on Hobbes; after coming back to it a few times, I eventually abandoned it.\n\nStandard interpretations of Hobbes' argument that the state of nature is a war of all against all usually start from assumptions about scarcity of goods and resources. However, at least in Leviathan, Hobbes himself doesn't say much about scarcity. I try to suggest that the conflict in the state of nature doesn't begin from scarcity, but rather the tendency of each person to overestimate her intelligence and ability relative to all others, which Hobbes spends a good deal of time discussing.","internal_url":"https://www.academia.edu/40009788/Why_is_there_war_in_Hobbess_state_of_nature_MOTHBALLED_PROJECT","translated_internal_url":"","created_at":"2019-08-04T14:55:36.130-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":35663,"coauthors_can_edit":true,"document_type":"draft","co_author_tags":[],"downloadable_attachments":[{"id":60203106,"title":"","file_type":"doc","scribd_thumbnail_url":"https://attachments.academia-assets.com/60203106/thumbnails/1.jpg","file_name":"Why_is_there_war_in_Hobbess_state_of_nature_MOTHBALLED20190804-18311-1bkusg0.doc","download_url":"https://www.academia.edu/attachments/60203106/download_file?st=MTczMjUwMTU5OSw4LjIyMi4yMDguMTQ2&st=MTczMjUwMTU5OCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Why_is_there_war_in_Hobbess_state_of_nat.doc","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/60203106/Why_is_there_war_in_Hobbess_state_of_nature_MOTHBALLED20190804-18311-1bkusg0.doc?1564955731=\u0026response-content-disposition=attachment%3B+filename%3DWhy_is_there_war_in_Hobbess_state_of_nat.doc\u0026Expires=1732505198\u0026Signature=YwmavPIh1AEFpL01DVyYLlZ~m44nWJCODBEvo3FRrCUxRA8qvoMVQSyLVhaGhMfIc1hy0V4yPnjNZK2VHDqzT5PpqQ0R67~d0P8rucOkmxRBmXID66SZNbSM1DtgxqJpL6JnrF9ChCciOVebrJTMB9MIRn9oWnV3rKmdWqN9rDHmR39rKLCE7is453zXI~LYx8Ww3HsT~UvwGlwtfJ3NaJf7FrMSKDkpn6soowR7Tid-9PFfmwp~0qZjg6DYtyyqLVoBuzWSbp~sgdMBFtlskyliFoNMh4AOCwbq2jFlFNcvtWwqqrX0FL7jPiGnL8C6N01hnv~swihzu66QgxNMLg__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Why_is_there_war_in_Hobbess_state_of_nature_MOTHBALLED_PROJECT","translated_slug":"","page_count":25,"language":"en","content_type":"Work","owner":{"id":35663,"first_name":"Adam","middle_initials":null,"last_name":"Swenson","page_name":"AdamSwenson","domain_name":"csun","created_at":"2009-03-18T02:18:54.538-07:00","display_name":"Adam Swenson","url":"https://csun.academia.edu/AdamSwenson"},"attachments":[{"id":60203106,"title":"","file_type":"doc","scribd_thumbnail_url":"https://attachments.academia-assets.com/60203106/thumbnails/1.jpg","file_name":"Why_is_there_war_in_Hobbess_state_of_nature_MOTHBALLED20190804-18311-1bkusg0.doc","download_url":"https://www.academia.edu/attachments/60203106/download_file?st=MTczMjUwMTU5OSw4LjIyMi4yMDguMTQ2&st=MTczMjUwMTU5OCw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Why_is_there_war_in_Hobbess_state_of_nat.doc","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/60203106/Why_is_there_war_in_Hobbess_state_of_nature_MOTHBALLED20190804-18311-1bkusg0.doc?1564955731=\u0026response-content-disposition=attachment%3B+filename%3DWhy_is_there_war_in_Hobbess_state_of_nat.doc\u0026Expires=1732505198\u0026Signature=YwmavPIh1AEFpL01DVyYLlZ~m44nWJCODBEvo3FRrCUxRA8qvoMVQSyLVhaGhMfIc1hy0V4yPnjNZK2VHDqzT5PpqQ0R67~d0P8rucOkmxRBmXID66SZNbSM1DtgxqJpL6JnrF9ChCciOVebrJTMB9MIRn9oWnV3rKmdWqN9rDHmR39rKLCE7is453zXI~LYx8Ww3HsT~UvwGlwtfJ3NaJf7FrMSKDkpn6soowR7Tid-9PFfmwp~0qZjg6DYtyyqLVoBuzWSbp~sgdMBFtlskyliFoNMh4AOCwbq2jFlFNcvtWwqqrX0FL7jPiGnL8C6N01hnv~swihzu66QgxNMLg__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":814,"name":"Ethics","url":"https://www.academia.edu/Documents/in/Ethics"},{"id":3876,"name":"Hobbes","url":"https://www.academia.edu/Documents/in/Hobbes"},{"id":10492,"name":"Thomas Hobbes","url":"https://www.academia.edu/Documents/in/Thomas_Hobbes"},{"id":620285,"name":"History of Philosophy","url":"https://www.academia.edu/Documents/in/History_of_Philosophy"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="40009754"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/40009754/Gnawing_Searing_and_Stabbing_What_pains_might_represent_MOTHBALLED"><img alt="Research paper thumbnail of Gnawing, Searing, and Stabbing What pains might represent MOTHBALLED" class="work-thumbnail" src="https://attachments.academia-assets.com/60203070/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/40009754/Gnawing_Searing_and_Stabbing_What_pains_might_represent_MOTHBALLED">Gnawing, Searing, and Stabbing What pains might represent MOTHBALLED</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The searing pain in my pinky is much more intense than the gnawing pain in my thumb. But the latt...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The searing pain in my pinky is much more intense than the gnawing pain in my thumb. But the latter feels worse I’d much rather it stop. On a representationalist theory of the mind, pains are nothing more than representations of body damage. Any difference in how they feel is a difference in what they represent. But what could the differences in character, intensity, and badness be representing? Work on their general theory seems to keep most representationalists too busy to go into this sort of detail for pain. Fortunately, I’m not a representationalist. But I would like to help. In this paper I explore what representationalists could, and perhaps should, say about what these aspects of pain represent.<br /><br />[MOTHBALLED<br />This was an attempt to work through the specific details of pain’s alleged representational content in service of trying to better understand views like Tye’s. I gave versions of it at a couple of talks, but couldn’t figure out how to make it into a useful paper. Then (to my mind) more plausible representationalist accounts like Colin Klein’s came along and I lost interest in this project. ]</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="cf8d600ee3a281450a0bcf44cca68f4b" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":60203070,"asset_id":40009754,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/60203070/download_file?st=MTczMjUwMTU5OSw4LjIyMi4yMDguMTQ2&st=MTczMjUwMTU5OSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="40009754"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="40009754"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 40009754; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=40009754]").text(description); $(".js-view-count[data-work-id=40009754]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 40009754; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='40009754']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 40009754, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "cf8d600ee3a281450a0bcf44cca68f4b" } } $('.js-work-strip[data-work-id=40009754]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":40009754,"title":"Gnawing, Searing, and Stabbing What pains might represent MOTHBALLED","translated_title":"","metadata":{"abstract":"The searing pain in my pinky is much more intense than the gnawing pain in my thumb. But the latter feels worse I’d much rather it stop. On a representationalist theory of the mind, pains are nothing more than representations of body damage. Any difference in how they feel is a difference in what they represent. But what could the differences in character, intensity, and badness be representing? Work on their general theory seems to keep most representationalists too busy to go into this sort of detail for pain. Fortunately, I’m not a representationalist. But I would like to help. In this paper I explore what representationalists could, and perhaps should, say about what these aspects of pain represent.\n\n[MOTHBALLED\nThis was an attempt to work through the specific details of pain’s alleged representational content in service of trying to better understand views like Tye’s. I gave versions of it at a couple of talks, but couldn’t figure out how to make it into a useful paper. Then (to my mind) more plausible representationalist accounts like Colin Klein’s came along and I lost interest in this project. ]"},"translated_abstract":"The searing pain in my pinky is much more intense than the gnawing pain in my thumb. But the latter feels worse I’d much rather it stop. On a representationalist theory of the mind, pains are nothing more than representations of body damage. Any difference in how they feel is a difference in what they represent. But what could the differences in character, intensity, and badness be representing? Work on their general theory seems to keep most representationalists too busy to go into this sort of detail for pain. Fortunately, I’m not a representationalist. But I would like to help. 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Then (to my mind) more plausible representationalist accounts like Colin Klein’s came along and I lost interest in this project. ]","internal_url":"https://www.academia.edu/40009754/Gnawing_Searing_and_Stabbing_What_pains_might_represent_MOTHBALLED","translated_internal_url":"","created_at":"2019-08-04T14:45:53.712-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":35663,"coauthors_can_edit":true,"document_type":"draft","co_author_tags":[],"downloadable_attachments":[{"id":60203070,"title":"","file_type":"docx","scribd_thumbnail_url":"https://attachments.academia-assets.com/60203070/thumbnails/1.jpg","file_name":"Gnawing__Searing__and_Stabbing_What_pains_might_represent_MOTHBALLED20190804-95534-1hf9igg.docx","download_url":"https://www.academia.edu/attachments/60203070/download_file?st=MTczMjUwMTU5OSw4LjIyMi4yMDguMTQ2&st=MTczMjUwMTU5OSw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Gnawing_Searing_and_Stabbing_What_pains.docx","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/60203070/Gnawing__Searing__and_Stabbing_What_pains_might_represent_MOTHBALLED20190804-95534-1hf9igg.docx?1564955148=\u0026response-content-disposition=attachment%3B+filename%3DGnawing_Searing_and_Stabbing_What_pains.docx\u0026Expires=1732505199\u0026Signature=GUrLrOb~UNGv1DqKVZxa4IHNk1jI56MdzkRfbeBnLAObo84gVmv~z-IkzFOTbEHFlpVkrDyikeBI-d983m6ybMNyXypobVDeThA4IpyoADGfV1C964vFCb1qJ89kRPvsTdKlFl1CVJtmZlAFIiTVnCNXB5OCylhzR~KrhEB4FEm7tNHA5jBG2NsRS~Qt2m0snViv0JoKmFR9~Rdi8m~k23c6xrM2Ce7LkD0jSzS-NQPP1anx7G4XZ864cpnw67NcchbLU2UD6A0rxb2X0bcC8DpqYe0OBePaMy5~uIGC~mdSs~OfoSMIj9mU8PdOQw6BRQnO6F4QPKfsCYNQr-~TeA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Gnawing_Searing_and_Stabbing_What_pains_might_represent_MOTHBALLED","translated_slug":"","page_count":42,"language":"en","content_type":"Work","owner":{"id":35663,"first_name":"Adam","middle_initials":null,"last_name":"Swenson","page_name":"AdamSwenson","domain_name":"csun","created_at":"2009-03-18T02:18:54.538-07:00","display_name":"Adam Swenson","url":"https://csun.academia.edu/AdamSwenson"},"attachments":[{"id":60203070,"title":"","file_type":"docx","scribd_thumbnail_url":"https://attachments.academia-assets.com/60203070/thumbnails/1.jpg","file_name":"Gnawing__Searing__and_Stabbing_What_pains_might_represent_MOTHBALLED20190804-95534-1hf9igg.docx","download_url":"https://www.academia.edu/attachments/60203070/download_file?st=MTczMjUwMTU5OSw4LjIyMi4yMDguMTQ2&st=MTczMjUwMTU5OSw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Gnawing_Searing_and_Stabbing_What_pains.docx","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/60203070/Gnawing__Searing__and_Stabbing_What_pains_might_represent_MOTHBALLED20190804-95534-1hf9igg.docx?1564955148=\u0026response-content-disposition=attachment%3B+filename%3DGnawing_Searing_and_Stabbing_What_pains.docx\u0026Expires=1732505199\u0026Signature=GUrLrOb~UNGv1DqKVZxa4IHNk1jI56MdzkRfbeBnLAObo84gVmv~z-IkzFOTbEHFlpVkrDyikeBI-d983m6ybMNyXypobVDeThA4IpyoADGfV1C964vFCb1qJ89kRPvsTdKlFl1CVJtmZlAFIiTVnCNXB5OCylhzR~KrhEB4FEm7tNHA5jBG2NsRS~Qt2m0snViv0JoKmFR9~Rdi8m~k23c6xrM2Ce7LkD0jSzS-NQPP1anx7G4XZ864cpnw67NcchbLU2UD6A0rxb2X0bcC8DpqYe0OBePaMy5~uIGC~mdSs~OfoSMIj9mU8PdOQw6BRQnO6F4QPKfsCYNQr-~TeA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":806,"name":"Philosophy of Mind","url":"https://www.academia.edu/Documents/in/Philosophy_of_Mind"},{"id":4136,"name":"Mental Representation","url":"https://www.academia.edu/Documents/in/Mental_Representation"},{"id":4479,"name":"Chronic Pain","url":"https://www.academia.edu/Documents/in/Chronic_Pain"},{"id":10501,"name":"Mental Representation and Content","url":"https://www.academia.edu/Documents/in/Mental_Representation_and_Content"},{"id":50118,"name":"Representation","url":"https://www.academia.edu/Documents/in/Representation"},{"id":303636,"name":"Acute Pain","url":"https://www.academia.edu/Documents/in/Acute_Pain"},{"id":367190,"name":"Burns","url":"https://www.academia.edu/Documents/in/Burns"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="40009616"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/40009616/Squaring_Autonomy_and_Fair_Plays_Obligations_MOTHBALLED"><img alt="Research paper thumbnail of Squaring Autonomy and Fair Play's Obligations MOTHBALLED" class="work-thumbnail" src="https://attachments.academia-assets.com/60202949/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/40009616/Squaring_Autonomy_and_Fair_Plays_Obligations_MOTHBALLED">Squaring Autonomy and Fair Play's Obligations MOTHBALLED</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">[MOTHBALLED PROJECT: I've more-or-less abandoned this project. Some very helpful reviewer comment...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">[MOTHBALLED PROJECT: I've more-or-less abandoned this project. Some very helpful reviewer comments from Social Theory and Practice helped me realize that this isn't really a paper about political obligation. It started as that but evolved into an account of how even the most stringent conceptions of autonomy are not conceptually in tension with our having myriad (often tacit) obligations to each other. Political obligation became at best a central example and at worst a distraction. I haven't found time to rework it accordingly.]<br /> <br />Philosophical Anarchists like Robert Nozick and R.P. Wolff have argued that fair play based political obligations are incompatible with respect for autonomy. On their view, an obligation is legitimate if and only if the autonomous person endorses it. On a principle of fair play, the fact that a person has benefited from the cooperative efforts of others entails an obligation to contribute whether she wants to or not. Thus the Philosophical Anarchist claims that, necessarily, the fact that a person has benefited from a government’s services cannot entail an obligation to obey or contribute to it. These arguments have been widely accepted. But they are wrong. The conflict only arises in rare cases in which a person has a particular set of substantive preferences. While an autonomy-respecting principle of fair play cannot impose political obligations on this limited group of citizens, such exceptions are too uncommon to threaten fair play as a ground of political obligation. Thus, even on the Philosophical Anarchist’s extremely strict conception of autonomy, fair play and autonomy only conflict at the fringes of pluralistic society. That is no problem for fair play based accounts of political obligation.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="00619bdc030824ac750559fdf02fc1fd" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":60202949,"asset_id":40009616,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/60202949/download_file?st=MTczMjUwMTU5OSw4LjIyMi4yMDguMTQ2&st=MTczMjUwMTU5OSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="40009616"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="40009616"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 40009616; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=40009616]").text(description); $(".js-view-count[data-work-id=40009616]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 40009616; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='40009616']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 40009616, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "00619bdc030824ac750559fdf02fc1fd" } } $('.js-work-strip[data-work-id=40009616]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":40009616,"title":"Squaring Autonomy and Fair Play's Obligations MOTHBALLED","translated_title":"","metadata":{"abstract":"[MOTHBALLED PROJECT: I've more-or-less abandoned this project. Some very helpful reviewer comments from Social Theory and Practice helped me realize that this isn't really a paper about political obligation. It started as that but evolved into an account of how even the most stringent conceptions of autonomy are not conceptually in tension with our having myriad (often tacit) obligations to each other. Political obligation became at best a central example and at worst a distraction. I haven't found time to rework it accordingly.]\n \nPhilosophical Anarchists like Robert Nozick and R.P. Wolff have argued that fair play based political obligations are incompatible with respect for autonomy. On their view, an obligation is legitimate if and only if the autonomous person endorses it. On a principle of fair play, the fact that a person has benefited from the cooperative efforts of others entails an obligation to contribute whether she wants to or not. Thus the Philosophical Anarchist claims that, necessarily, the fact that a person has benefited from a government’s services cannot entail an obligation to obey or contribute to it. These arguments have been widely accepted. But they are wrong. The conflict only arises in rare cases in which a person has a particular set of substantive preferences. While an autonomy-respecting principle of fair play cannot impose political obligations on this limited group of citizens, such exceptions are too uncommon to threaten fair play as a ground of political obligation. Thus, even on the Philosophical Anarchist’s extremely strict conception of autonomy, fair play and autonomy only conflict at the fringes of pluralistic society. That is no problem for fair play based accounts of political obligation. "},"translated_abstract":"[MOTHBALLED PROJECT: I've more-or-less abandoned this project. Some very helpful reviewer comments from Social Theory and Practice helped me realize that this isn't really a paper about political obligation. It started as that but evolved into an account of how even the most stringent conceptions of autonomy are not conceptually in tension with our having myriad (often tacit) obligations to each other. Political obligation became at best a central example and at worst a distraction. I haven't found time to rework it accordingly.]\n \nPhilosophical Anarchists like Robert Nozick and R.P. Wolff have argued that fair play based political obligations are incompatible with respect for autonomy. On their view, an obligation is legitimate if and only if the autonomous person endorses it. On a principle of fair play, the fact that a person has benefited from the cooperative efforts of others entails an obligation to contribute whether she wants to or not. Thus the Philosophical Anarchist claims that, necessarily, the fact that a person has benefited from a government’s services cannot entail an obligation to obey or contribute to it. These arguments have been widely accepted. But they are wrong. The conflict only arises in rare cases in which a person has a particular set of substantive preferences. While an autonomy-respecting principle of fair play cannot impose political obligations on this limited group of citizens, such exceptions are too uncommon to threaten fair play as a ground of political obligation. Thus, even on the Philosophical Anarchist’s extremely strict conception of autonomy, fair play and autonomy only conflict at the fringes of pluralistic society. That is no problem for fair play based accounts of political obligation. 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