Why is sentience an argument for animal advocates & vegans?

Graeme M

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Why is sentience a "go to" argument for animal advocates and vegans?

Animal advocates and vegans advance the argument that animals are sentient and this means that they should be afforded a particular kind of regard. Often this means some kind of interest-based rights, but I get the feeling that for most, sentience just means that other animals feel stuff so we shouldn't be harming them.

The problem of harm is one of welfarism - that is, if we can use other animals without harming them (except for the killing part that is) there seems no real reason not to do so if there is a benefit to us from this. In the end I think the argument against this kind of animal use is from a personal sensitivity point of view - someone feels uncomfortable or sad that another animal is killed for food for example. For most people it probably is the case that as long as there is some level of good welfare, the use of animals in this way is fine.

The rights question seems to me to be a bit harder to work out. Why does "sentience" mean we should afford other animals rights? Do activists seriously believe that mice should have rights? Or, at least, the same rights as a cow? When is sentience sufficient to require rights?

This seems a rubbery question and I am not sure it reduces to any solid argument. No-one can really know what cows or mice think and how they feel about the world, so doesn't the case from sentience really just reduce to welfarism again? Why does it have to be more? Yes, I've read a few books about this but mostly it just comes down to someone's feeling that sentience demands a rights based recognition. Is there any empirical basis to this claim that doesn't simply reduce to welfarism?
 
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The rights question seems to me to be a bit harder to work out. Why does "sentience" mean we should afford other animals rights? Do activists seriously believe that mice should have rights? Or, at least, the same rights as a cow? When is sentience sufficient to require rights?

Because the ability to suffer is the whole point of having rights in the first place. This is a crazy question!
 

Why is sentience a "go to" argument for animal advocates and vegans?


I'm not so sure it is. In fact, I'm pretty sure it isn't. At least among the advocates I have read. Some of the very earliest vegan advocates actually constructed arguments that sentience was not at issue. I think most famously and most quoted is Jeremy Bethany. He said something like it doesn't matter if they can think, only that if they can suffer.
Animal advocates and vegans advance the argument that animals are sentient and this means that they should be afforded a particular kind of regard.

Yeah, again I think this is a false premise.
Often this means some kind of interest-based rights, but I get the feeling that for most, sentience just means that other animals feel stuff so we shouldn't be harming them.

This is the crux of it. not if they can think or be self aware or whatever. but that they feel pain.
The problem of harm is one of welfarism - that is, if we can use other animals without harming them (except for the killing part that is) there seems no real reason not to do so if there is a benefit to us from this. In the end I think the argument against this kind of animal use is from a personal sensitivity point of view - someone feels uncomfortable or sad that another animal is killed for food for example. For most people it probably is the case that as long as there is some level of good welfare, the use of animals in this way is fine.

that is more or less why vegans are only tolerant of the the animal welfare movement. We are not against it because it is better than nothing but a lot of vegans feel it is a sop. Although there are a few who speak out against it.
The rights question seems to me to be a bit harder to work out. Why does "sentience" mean we should afford other animals rights? Do activists seriously believe that mice should have rights? Or, at least, the same rights as a cow? When is sentience sufficient to require rights?

Ok, this is a good question and one that is discussed by "real" philosophers. Whole books are devoted to this.
IMHO, "Rights" are a construct. (although I think some philosophers make a good argument that it is real and something bestowed by the creator.)
The Vegan's argument is pretty simple: Animals have the right to life. At least. Once you accept that we can talk about freedom and the pursuit of happiness.
This seems a rubbery question and I am not sure it reduces to any solid argument. No-one can really know what cows or mice think and how they feel about the world, so doesn't the case from sentience really just reduce to welfarism again? Why does it have to be more?
Yes again, I don't know where you are getting this from. From my reading, I understand that vegan philosophers have gone out of the way to avoid a reliance on sentience (or intelligence or emotions). although scientists have shown evidence of some animals being intelligent, and/or self aware, and/or experience a plethora of emotions, there are just too many problems associated with using any of those measurement to assign rights. (1)

Some of the off shoots of veganism have brought this up. Oh, maybe this is where you are getting this from.
Bees have tiny brains, so they must not be sentient, so we can eat honey. Clams have nothing to think about (or with) so we can eat them, too.

Can an oyster feel pain? Well, certainly not like we do but they (and all animals) react to stimuli. We can observe this. So they "feel" something. For most vegans that is all they need to know. To repeat Bethany again, its not whether or not they think. it's that they feel pain.

I can't really get into your other questions because as far as I'm concerned they are based on a false premise. Do they have any meaning at all once you remove the whole sentience part of the problem. Perhaps you could reword the question but then my answer would be something like animals have a right to life.

where these rights come from is an interesting discussion but I'm going to avoid it. But keep in mind that most vegans are Abolitionists: that all animals are not to be exploited.



Yes, I've read a few books about this but mostly it just comes down to someone's feeling that sentience demands a rights based recognition. Is there any empirical basis to this claim that doesn't simply reduce to welfarism?

Yes again, I don't know where you are getting this from. From my reading, I understand that vegan philosophers have gone out of the way to avoid a reliance on sentience. although scientists have shown evidence of some animals being intelligent, and/or self aware, and/or experience of plethora of emotions, there are just too many problems associated with using any of those measurement to assign rights.

So instead vegans fall back basic biology. If its an animal it has the right to life. Actually as I like to do - fall back on the definition of veganism. that people don't have the right to exploit others.

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1. the famous argument is that a pig is smarter than a dog. or even a toddler. maybe a mentally disabled person.
 
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Because some people want any excuse to eat oysters.
even that doesn't hold up so well.

I like using lobsters, bees.

Lobsters don't have a brain in the conventional sense of the word. Basically just a bunch of nerve endings about the size of a ball point pen. But somehow they can migrate hundreds of miles. their ability to naivigate rivals many more sophisticated animals such as birds and turtles.

In some experiments scientists tried to figure out if other crustaceans felt stimuli or if it was just reflex. There is some evidence that these animals react to stimuli and its not entirely a reflex.

Bee navigation and communication is pretty sophisticated. I don't think I have to give any specific examples.
But these animals have brains on larger than a pencil point.

 
Also not to the point but oysters benefit the environment. they help clean the water.

Some people may use that as a defense for cultivated oysters. but even then the oysters do more good if they are left in the ocean and not harvested.
 
Hmmm... maybe there is a problem here with the definition of sentience? For me, sentience is a simple quality. If an organism can "feel" something; that is, there is something it is like to be that organism, then it is sentient. That means that if an organism can feel pain, for example - at least, pain as we would think of it - then that organism is sentient. But in terms of how we treat that being, there are not that many feelingful states we need care about. If an organism can hear sounds and see images of the world, it is sentient. But if it does not feel pain and nor can it suffer, then is there any duty to protect it from pain? It seems not.

So, sentience is necessary for treating an organism in ways that diminish negative states such as pain. But it isn't sufficient to require that we treat all organisms the same. This is the basis for welfare, which is a duty upon us in virtue of our knowledge about the world and our capacities as moral agents. We may have a duty to prevent the suffering of cows, but probably not of oysters.

If that is correct, then as far as I can see, sentience only counts when we wish to talk about welfare and how to go about it. To go further and expect to assign rights to an organism requires more than simple sentience. At this point, we have to engage in analysis of how an organism interacts with the world and what internal mental functions are present. Rights say something about what an organism should expect to receive from another organism (usually of the same species). They probably also express duties and obligations. This means that an organism need have rather sophisticated mental capacities, which I suggest most other animals do not have.

Advocates tend to push the idea that sentience is sufficient to demand rights based treatments. I don't agree. Sentience by its essence is merely an inducement for us to treat animals well. It demands no more than welfarism.
 
Hmmm... maybe there is a problem here with the definition of sentience? For me, sentience is a simple quality. If an organism can "feel" something; that is, there is something it is like to be that organism, then it is sentient. That means that if an organism can feel pain, for example - at least, pain as we would think of it - then that organism is sentient.

Ahhhh... don't you love/hate philosophical debates that end up with having to mutually accept definitions?
I think technically or maybe the word is literally - like using the dictionary. - you are correct. but I think among philosophers, scientists and novelists, sentience includes other attributes, i.e. self awareness or consciousness.
But in terms of how we treat that being, there are not that many feelingful states we need care about. If an organism can hear sounds and see images of the world, it is sentient. But if it does not feel pain and nor can it suffer, then is there any duty to protect it from pain? It seems not.

So, sentience is necessary for treating an organism in ways that diminish negative states such as pain.

I think you are stretching it to the breaking point there. But again I think you are missing the point. this is a vegan forum and we mostly accept the vegan principles - which are not the same as the principals of a animal welfare proponent. When arguing with someone with an animal wefare POV, vegans are called - or even call themselves - abolitionists. We tolerate animal welfare advocates - after all they do some good. but we don't accept their premises.

An animal welfare proponent accepts that its ok to exploit animals (humanely). An Abolitionist does not accept that (period).
But it isn't sufficient to require that we treat all organisms the same. This is the basis for welfare, which is a duty upon us in virtue of our knowledge about the world and our capacities as moral agents. We may have a duty to prevent the suffering of cows, but probably not of oysters.

Granted this is a fun debate. We can combine elements of scientific inquiry (do oysters have the capacity to feel pain?) with elements of of Utilitarian Ethics. (how many oyster lives is worth one cow's life?).

Maybe this is why I'm vegan. I like the firm ground of Abolition over the slippery slope of animal welfare.
If that is correct, then as far as I can see, sentience only counts when we wish to talk about welfare and how to go about it. To go further and expect to assign rights to an organism requires more than simple sentience. At this point, we have to engage in analysis of how an organism interacts with the world and what internal mental functions are present. Rights say something about what an organism should expect to receive from another organism (usually of the same species). They probably also express duties and obligations. This means that an organism need have rather sophisticated mental capacities, which I suggest most other animals do not have.

Advocates tend to push the idea that sentience is sufficient to demand rights based treatments. I don't agree. Sentience by its essence is merely an inducement for us to treat animals well. It demands no more than welfarism.

OMG. you should be a lawyer (or a rabbi). Is there a school of philosophy that deals with rights? Are right real? What are rights? Are they assigned by man or god?
Again I'm glad as a vegan I don't worry my pretty little head with such. (although it might be fun as an intellectual exercise in a philosophy or law class. or maybe late at night in a dorm room with some mescaline.)

Try this on: animal rights is a fiction. Only humans have assigned rights. three or four hundred years ago a law was passed in England. Citizens did not have the right to abuse their horses. This was probably the first animal rights law passed. but it didn't give the horses anything. it prohibited humans from having the "right" to abuse their horses. Since then all kinds of laws have been written to protect animals from human abuse.
these are all your animal welfare laws.

The legislators might take testimony from philosophers and scientists but the "animal's rights" are provided by making certain human actions illegal. And from here it looks like these laws are only partially based on good philosophy or science. Cats and dogs are much better protected than cows and pigs.
 
Lou, do you think that veganism is equivalent to abolitionism? I understood that concept more to emerge from animal rights theory. I thought veganism is a personal moral/ethical stance. It asks that we use/harm animals as little as possible and practicable. I haven't heard that necessitates abolitionism. After all, most agree that use of animals in medical research is acceptable because the benefits to humans out-weight the harms done to the animals. Or that people in particular circumstances can still eat meat. Again it may be a definitional thing - I have never bothered to find out what aboloitionism is...
 
Lou, do you think that veganism is equivalent to abolitionism? I understood that concept more to emerge from animal rights theory. I thought veganism is a personal moral/ethical stance. It asks that we use/harm animals as little as possible and practicable. I haven't heard that necessitates abolitionism. After all, most agree that use of animals in medical research is acceptable because the benefits to humans out-weight the harms done to the animals. Or that people in particular circumstances can still eat meat. Again it may be a definitional thing - I have never bothered to find out what aboloitionism is...
That's a good point, too.

Equivalent is too strong a word. and yes your understanding is correct. Instead of equivalent... maybe adjacent or complimentary??
Remember Venn diagrams? All abolitionists are vegan, but not all vegans are abolitionists - I think .
Some animal rights activists are vegan. *

I'm not sure and I imagine it might depend on who you talk to but I think most abolitionists accept that necessary medical resarch on animals should be allowed. But being that most medical research done on animals today is not necessary that is maybe too fine a point.

IMHO, vegans are pretty tolerant of animal welfare activists. I myself worked on a measure here in California to increase the size of chicken cages (among other things). Even though I don't eat chicken or eggs.
But I don't think an abolitionist would work on one.

I just looked up the definition - just to make sure - and wikipedia has a very short and succinct article on the subject. I really like this quote.
abolitionists want empty cages, not bigger ones


For a deeper dive - check this out


* sort of off topic but...
I'm reminded of this guy on YouTube who is a veterinary student (or used to be) who spends all his time rescuing homeless animals off the street. This guys Really saves animals lives. but at the same time every time he goes out to rescue a dog he buys some cheeseburgers.
 
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And now this.


Lots of good stuff but not really as grandiose and the headline suggests. But definitely a win for some animals.

However, the use of cages for poultry and farrowing crates for pigs will not be subject to an outright ban, as campaigners had called for. Instead, their use will be examined, and farmers will be given incentives to improve animal health and welfare through the future farm subsidy regime.
 
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At last the Government have admitted that animals are sentient, feeling beings the same as us. This is something we have known all along, it's nothing new. But now it's on the Statute books, we may have a much better chance of getting animal rights reformed even more. I think we should strike while the irons hot and lobby parliament to go as far as we can make them go with animal welfare. If we don't, it will be watered down in favour of those who slaughter millions daily and whilst it would be nice if everyone became vegan, it's not going to happen in our lifetimes. It has to be a gradual process over generations so the world food producers & economies can change over from animals to crops for food and that can't be done overnight.
 
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I think the government did only what is popular with the public. and not much else.
But at least they did that
most of those prohibitions don't have much of an economic impact either.
they may have left the door open for further legislation.
It seems to me that if you call animals sentiment you really shouldn't be enslaving, killing and eating them.
 
That's what I meant by leaving the door open to watering it down. Whether it is just a popular move, I wouldn't like to make a judgement on that. Lets hope the door is left open for improvement in the legislation, other wise it won't go far enough to be as effective as it should be. But at least it's a start.
 
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whilst it would be nice if everyone became vegan, it's not going to happen in our lifetimes. It has to be a gradual process over generations so the world food producers & economies can change over from animals to crops for food and that can't be done overnight.

This is probably true, although I think its possible we hit a tipping point where social and economic pressures are suddenly on our side and change happens quickly after that. But in any case I'd emphasize that patience, necessary as it is, shouldn't decrease the sense of urgency we treat the issue with.
 
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This is probably true, although I think its possible we hit a tipping point where social and economic pressures are suddenly on our side and change happens quickly after that. But in any case I'd emphasize that patience, necessary as it is, shouldn't decrease the sense of urgency we treat the issue with.
Quite correct, it is becoming clear that it's more socially acceptable and economical and that is another piece of our evidence just as the new legislation will be. There are many arguments for veganism, it's not just a moral thing, people have their won reasons for it, but if we want people to respect our views, we are morally bound to respect theirs. whether we agree with them or not. And as we all agree this is going to be a generations long process. The new legislation is another step in a long process. The sentience of animals is not the only reason for veganism. But it is a very strong valid reason for it. My father coined the phase "Animals are not ours to use" in the 1940's when he first wrote about veganism, a word that was not known at that time, it has been adopted as a slogan in more than one animal rights organisation since then.
 
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I am impressed by this particular outcome, though it's not clear to me how far the concept extends at law in the UK. It seems strange to argue for sentience (whatever do they really mean?) and ban some activities but then turn a blind eye to say CAFO type systems. Clearly, sentience doesn't mean "like humans", it means "can feel some pain maybe". But nonetheless a bold move. Is it part of a global shift?
 
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