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Why Fish Do Not Feel Pain
Key, Brian (2016) Why fish do not eelf pain. Animal Sentience 3(1) DOI: 10.51291/2377-7478.1011 This article has appeared in the journal Animal Sentience, a peer-reviewed journal on animal cognition and feeling. It has been made open access, free for all, by WellBeing International and deposited in the WBI Studies Repository. For more information, please contact [email protected]. Call for Commentary: Animal Sentience publishes Open Peer Commentary on all accepted target articles. Target articles are peer-reviewed. Commentaries are editorially reviewed. There are submitted commentaries as well as invited commentaries. Commentaries appear as soon as they have been revised and accepted. Target article authors may respond to their commentaries individually or in a joint response to multiple commentaries. Instructions: http://animalstudiesrepository.org/animsent/guidelines.html Why fish do not feel pain Brian Key Biomedical Sciences University of Queensland Australia Abstract: Only humans can report feeling pain. In contrast, pain in animals is typically inferred on the basis of nonverbal behaviour. Unfortunately, these behavioural data can be problematic when the reliability and validity of the behavioural tests are questionable. The thesis proposed here is based on the bioengineering principle that structure determines function. Basic functional homologies can be mapped to structural homologies across a broad spectrum of vertebrate species. For example, olfaction depends on olfactory glomeruli in the olfactory bulbs of the forebrain, visual orientation responses depend on the laminated optic tectum in the midbrain, and locomotion depends on pattern generators in the spinal cord throughout vertebrate phylogeny, from fish to humans. Here I delineate the region of the human brain that is directly responsible for feeling painful stimuli. -
Fish Do Not Feel Pain and Its Implications for Understanding Phenomenal Consciousness
Biol Philos (2015) 30:149–165 DOI 10.1007/s10539-014-9469-4 Fish do not feel pain and its implications for understanding phenomenal consciousness Brian Key Received: 14 April 2014 / Accepted: 6 December 2014 / Published online: 16 December 2014 Ó The Author(s) 2014. This article is published with open access at Springerlink.com Abstract Phenomenal consciousness or the subjective experience of feeling sen- sory stimuli is fundamental to human existence. Because of the ubiquity of their subjective experiences, humans seem to readily accept the anthropomorphic extension of these mental states to other animals. Humans will typically extrapolate feelings of pain to animals if they respond physiologically and behaviourally to noxious stimuli. The alternative view that fish instead respond to noxious stimuli reflexly and with a limited behavioural repertoire is defended within the context of our current understanding of the neuroanatomy and neurophysiology of mental states. Consequently, a set of fundamental properties of neural tissue necessary for feeling pain or experiencing affective states in vertebrates is proposed. While mammals and birds possess the prerequisite neural architecture for phenomenal consciousness, it is concluded that fish lack these essential characteristics and hence do not feel pain. Keywords Fish Á Pain Á Phenomenal consciousness Á Affective states Á Avoidance learning Á Neocortex Á Pallium Introduction There is a belief in some scientific and lay communities that because fish respond behaviourally to noxious stimuli, then ipso facto, fish feel pain. Sneddon (2011) clearly articulates the logic by stating: ‘‘to explore the possibility of pain perception in nonhumans we use indirect measures similar to those used for human infants who cannot convey whether they are in pain. -
Cephalopods and the Evolution of the Mind
Cephalopods and the Evolution of the Mind Peter Godfrey-Smith The Graduate Center City University of New York Pacific Conservation Biology 19 (2013): 4-9. In thinking about the nature of the mind and its evolutionary history, cephalopods – especially octopuses, cuttlefish, and squid – have a special importance. These animals are an independent experiment in the evolution of large and complex nervous systems – in the biological machinery of the mind. They evolved this machinery on a historical lineage distant from our own. Where their minds differ from ours, they show us another way of being a sentient organism. Where we are similar, this is due to the convergence of distinct evolutionary paths. I introduced the topic just now as 'the mind.' This is a contentious term to use. What is it to have a mind? One option is that we are looking for something close to what humans have –– something like reflective and conscious thought. This sets a high bar for having a mind. Another possible view is that whenever organisms adapt to their circumstances in real time by adjusting their behavior, taking in information and acting in response to it, there is some degree of mentality or intelligence there. To say this sets a low bar. It is best not to set bars in either place. Roughly speaking, we are dealing with a matter of degree, though 'degree' is not quite the right term either. The evolution of a mind is the acquisition of a tool-kit for the control of behavior. The tool-kit includes some kind of perception, though different animals have very different ways of taking in information from the world. -
Anth Rozoo Logy
Anth rozoo logy TIlE NE\V SCIENCE OF HU\IAN-ANIi\IAL I N I ER ACTIONS Our failure to study our relationships with other animals has occurred for many reasons.. .. Much of it can be boiled down to two rather unattractive human qualities: arrogance and ignorance. —CLIFTON FLYNN The thirty-minute drive from the Kansas City airport to the conference hotel was much more interesting than the three-hour flight from North Carolina. I had flow n in for the annual meeting of the International Soci— ety of Anthro7oologv. I found myself sharing a ride with a woman named Layla Esposito, a social psychologist who tells me she recentk completed her Phi) dissertation on bullying among middle school children. Puziled. I ask her wh she was attending a meeting on the relationships between people and animals. She tells me that she is a program director at the i\a tional Institute of Child Health and Human Development. She is at the conference to let researchers know about a new federal grant program that will fund research on the effects that animals ha’e on human health and well-being. The money is coming from the National Institutes of Health SOME WE LOVE, SOME WE HATE, SOME WE EAT ANTHROZOOLOGY (NIH) and Mars, the corporate giant that makes Snickers for me and human-animal interactions is that for many’ of Tempting Tuna Treats for my cat, Tilly. NIFI is particularly interested them the topic seems triv ial. This attitude is wrong-headed, Understanding the psychology in the impact of pets on children: Is pet therapy an effective treatment lying our under attitudes and behaviors toward for autism? other species is ‘What role does oxytocin (the so-called love hormone) play in several reasons. -
How Scary Are the Mental Health Risks of Vegetarianism? Harold Herzog, Animal Studies Repository
The Animal Studies Repository From the SelectedWorks of Harold Herzog, Ph.D. December 15, 2015 How Scary Are the Mental Health Risks of Vegetarianism? Harold Herzog, Animal Studies Repository Available at: https://works.bepress.com/harold-herzog/84/ Hal Herzog, Ph.D., Animals and Us How Scary Are the Mental Health Risks of Vegetarianism? How strong is the link between vegetarianism and mental illness? Posted Dec 15, 2015 A headline in Women’s Health Magazine recently caught my attention: “The Scary Mental Health Risks of Going Meatless.” The headline made it sound like replacing the bacon and prime rib in your diet with tofu and seitan will make you mentally ill. I have previously written about the link between vegetarianism and eating disorders. But I’ve never argued that giving up animal flesh causes emotional problems, so I decided to check out the major study the headline was based on. What I found illustrates why you should not get your science news from flashy headlines and the problem of link-think in anthrozoology (the study of human-animal relationships). The claim that going veg can make you crazy was based on a 2012 study which appeared in the International Journal of Behavioral Nutrition and Physical Activity. The research team, led by German psychologist Johannes Michalak, reanalyzed data from a 2002 epidemiological study that examined the physical and mental health of a large randomly selected sample of German adults. A few studies have linked vegetarianism to poor mental health and one study found vegetarians were psychologically better off than meat eaters. -
"Higher" Cognition. Animal Sentience
Animal Sentience 2017.030: Vallortigara on Marino on Thinking Chickens Sentience does not require “higher” cognition Commentary on Marino on Thinking Chickens Giorgio Vallortigara Centre for Mind/Brain Sciences University of Trento, Italy Abstract: I agree with Marino (2017a,b) that the cognitive capacities of chickens are likely to be the same as those of many others vertebrates. Also, data collected in the young of this precocial species provide rich information about how much cognition can be pre-wired and predisposed in the brain. However, evidence of advanced cognition — in chickens or any other organism — says little about sentience (i.e., feeling). We do not deny sentience in human beings who, because of cognitive deficits, would be incapable of exhibiting some of the cognitive feats of chickens. Moreover, complex problem solving, such as transitive inference, which has been reported in chickens, can be observed even in the absence of any accompanying conscious experience in humans. Giorgio Vallortigara, professor of Neuroscience at the Centre for Mind/Brain Sciences of the University of Trento, Italy, studies space, number and object cognition, and brain asymmetry in a comparative and evolutionary perspective. The author of more than 250 scientific papers on these topics, he was the recipient of several awards, including the Geoffroy Saint Hilaire Prize for Ethology (France) and a Doctor Rerum Naturalium Honoris Causa for outstanding achievements in the field of psychobiology (Ruhr University, Germany). r.unitn.it/en/cimec/abc In a revealing piece in New Scientist (Lawler, 2015a) and a beautiful book (Lawler, 2015b), science journalist Andrew Lawler discussed the possible consequences for humans of the sudden disappearance of some domesticated species. -
Dharma Dogs: a Narrative Approach to Understanding the Connection of Sentience Between Humans and Canines Anna Caldwell SIT Study Abroad
SIT Graduate Institute/SIT Study Abroad SIT Digital Collections Independent Study Project (ISP) Collection SIT Study Abroad Fall 2016 Dharma Dogs: A Narrative Approach to Understanding the Connection of Sentience Between Humans and Canines Anna Caldwell SIT Study Abroad Follow this and additional works at: https://digitalcollections.sit.edu/isp_collection Part of the Animal Studies Commons, Asian Studies Commons, Community-Based Learning Commons, Community-Based Research Commons, Family, Life Course, and Society Commons, and the Sociology of Religion Commons Recommended Citation Caldwell, Anna, "Dharma Dogs: A Narrative Approach to Understanding the Connection of Sentience Between Humans and Canines" (2016). Independent Study Project (ISP) Collection. 2500. https://digitalcollections.sit.edu/isp_collection/2500 This Unpublished Paper is brought to you for free and open access by the SIT Study Abroad at SIT Digital Collections. It has been accepted for inclusion in Independent Study Project (ISP) Collection by an authorized administrator of SIT Digital Collections. For more information, please contact [email protected]. Dharma Dogs A Narrative Approach to Understanding the Connection of Sentience Between Humans and Canines Cadwell, Anna Academic Director: Decleer, Hubert and Yonetti, Eben Franklin and Marshall College Anthropology Central Asia, India, Himachal Pradesh, Dharamsala Submitted in partial fulfillment of the requirements for Nepal: Tibetan and Himalayan Peoples, SIT Study Abroad, Fall 2016 Abstract India has the highest population of stray dogs in the world1. Dharamsala, a cross-cultural community in the north Indian Himalayan foothills, is home to a number of particularly overweight and happy canines. However, the street dogs of Dharamsala are not an accurate representation of the state of stay dogs across India. -
Misadventures of Sentience: Animals and the Basis of Equality
animals Article Misadventures of Sentience: Animals and the Basis of Equality Federico Zuolo Department of Classics, Philosophy and History, University of Genova, via Balbi 30, 16126 Genova, Italy; [email protected] Received: 31 October 2019; Accepted: 27 November 2019; Published: 29 November 2019 Simple Summary: Equal moral worth in animal ethics is an elusive moral notion not only because of the notorious human prejudice but also because grounding equal moral worth requires attending to the problem of the basis of equality. How can we ground equality given that all human and nonhuman individuals vary in all the morally considerable features? John Rawls claimed that we can use range properties, namely properties that are equally possessed by all people who pass a certain threshold of moral relevance (e.g., the age of majority gives equal right to vote). In this paper, I critically discuss two different attempts to defend an egalitarian theory in animal ethics: Alasdair Cochrane’s and Peter Singer’s. The former seeks to eschew the problem of range properties by appealing to a binary property naturally possessed by all sentient beings (the property of having interests). His attempt fails because this property has the same problems as range properties. The latter dispenses with equal moral worth altogether by defending the principle of equal consideration of interests. I argue that this principle has weak egalitarian credentials. I conclude by outlining the conditions that a sound theory in animal ethics should meet. Abstract: This paper aims to put in question the all-purposes function that sentience has come to play in animal ethics. -
Animal Welfare and the Paradox of Animal Consciousness
ARTICLE IN PRESS Animal Welfare and the Paradox of Animal Consciousness Marian Dawkins1 Department of Zoology, University of Oxford, Oxford, UK 1Corresponding author: e-mail address: [email protected] Contents 1. Introduction 1 2. Animal Consciousness: The Heart of the Paradox 2 2.1 Behaviorism Applies to Other People Too 5 3. Human Emotions and Animals Emotions 7 3.1 Physiological Indicators of Emotion 7 3.2 Behavioral Components of Emotion 8 3.2.1 Vacuum Behavior 10 3.2.2 Rebound 10 3.2.3 “Abnormal” Behavior 10 3.2.4 The Animal’s Point of View 11 3.2.5 Cognitive Bias 15 3.2.6 Expressions of the Emotions 15 3.3 The Third Component of Emotion: Consciousness 16 4. Definitions of Animal Welfare 24 5. Conclusions 26 References 27 1. INTRODUCTION Consciousness has always been both central to and a stumbling block for animal welfare. On the one hand, the belief that nonhuman animals suffer and feel pain is what draws many people to want to study animal welfare in the first place. Animal welfare is seen as fundamentally different from plant “welfare” or the welfare of works of art precisely because of the widely held belief that animals have feelings and experience emotions in ways that plants or inanimate objectsdhowever valuableddo not (Midgley, 1983; Regan, 1984; Rollin, 1989; Singer, 1975). On the other hand, consciousness is also the most elusive and difficult to study of any biological phenomenon (Blackmore, 2012; Koch, 2004). Even with our own human consciousness, we are still baffled as to how Advances in the Study of Behavior, Volume 47 ISSN 0065-3454 © 2014 Elsevier Inc. -
Wild Animal Suffering and Vegan Outreach
Paez, Eze (2016) Wild animal suffering and vegan outreach. Animal Sentience 7(11) DOI: 10.51291/2377-7478.1101 This article has appeared in the journal Animal Sentience, a peer-reviewed journal on animal cognition and feeling. It has been made open access, free for all, by WellBeing International and deposited in the WBI Studies Repository. For more information, please contact [email protected]. Animal Sentience 2016.087: Paez Commentary on Ng on Animal Suffering Wild animal suffering and vegan outreach Commentary on Ng on Animal Suffering Eze Paez Department of Legal, Moral and Political Philosophy Pompeu Fabra University, Barcelona Abstract: Ng’s strategic proposal seems to downplay the potential benefits of advocacy for wild animals and omit what may be the most effective strategy to reduce the harms farmed animals suffer: vegan outreach. Eze Paez, lecturer in moral and political philosophy at Pompeu Fabra University, Barcelona, studies normative and applied ethics, especially ontological and normative aspects of abortion and the moral consideration of nonhuman animals. He is a member of Animal Ethics. upf.academia.edu/ezepaez Underestimating the importance of wild animal suffering. Ng’s (2016) view is not that animal advocates should focus only on farmed animals, to the exclusion of those that live in the wild. He concedes that our efforts must also be directed toward raising awareness of the harms suffered by animals in nature. Nonetheless, he seems to suggest that these efforts should be minimal relative to those devoted to reducing the harms farmed animals suffer. Ng underestimates the potential benefits of advocacy for wild animals in terms of net reduction in suffering perhaps because he is overestimating people’s resistance to caring about wild animals and to intervening in nature on their behalf. -
What Is Anthrozoology?
WHAT IS ANTHROZOOLOGY? This lesson plan was developed from an anthrozoological perspective. Anthrozoology is a study that focuses on the many and varied ways in which humans perceive, engage, compete and co-exist with non-human animals. In order to understand our complex relationship with animals we humans share space with, anthrozoology takes an inter- disciplinary approach to human-animal interactions by gathering information from anthropology, sociology, human geography, ethnozoology, biology, psychology, law, philosophy and veterinary medicine, behavioural science and history. If you are interested in learning more about anthrozoology and how it adds to our understanding of human-animal interactions, the following book is a good starting point: Humans and Other Animals Cross-Cultural Perspective on Human-Animal Interactions by Samantha Hurn. LESSON PLAN FOR ELEPHANATICS (for grade 10 to grade 12 students) General questions about animals and how the students think about animals in general: 1. Is a human an animal? 2. Are insects, fish, rodents or reptiles animals – if not what are they? 3. What do you think culture is? 4. How does culture effect our relationship with animals? Questions about elephants: 1. A sentient being is something that feels and expresses emotions. Do you think elephants are sentient beings? 2. What characteristics would you expect an elephant to display? 3. List the ways elephants interact with humans. 4. With each interaction between humans and animals, list the pros and cons of that interaction for elephants and humans. How Elephants interact with Pros for Cons for Humans Elephants Elephants Pros for Humans Cons for Humans Tourism: tourist ride on elephants Hunting as a trophy and/or ivory Zoos Circus Logging 5. -
Emotional and Spatial Learning in Goldfish Is Dependent on Different
European Journal of Neuroscience, Vol. 21, pp. 2800–2806, 2005 ª Federation of European Neuroscience Societies Emotional and spatial learning in goldfish is dependent on different telencephalic pallial systems Manuel Portavella1,* and Juan P. Vargas2 1Departamento de Psicologı´a Experimental. Universidad de Sevilla. C ⁄ Camilo Jose´ Cela s ⁄ n, E-41018, Seville, Spain 2SISSA. Cognitive Neuroscience Sector. Via Beirut, 2 ⁄ 4, 34014 Trieste, Italy Keywords: amygdala, avoidance learning, brain evolution, hippocampus, memory systems Abstract In mammals, the amygdala and the hippocampus are involved in different aspects of learning. Whereas the amygdala complex is involved in emotional learning, the hippocampus plays a critical role in spatial and contextual learning. In fish, it has been suggested that the medial and lateral region of the telencephalic pallia might be the homologous neural structure to the mammalian amygdala and hippocampus, respectively. Although there is evidence of the implication of medial and lateral pallium in several learning processes, it remains unclear whether both pallial areas are involved distinctively in different learning processes. To address this issue, we examined the effect of selective ablation of the medial and lateral pallium on both two-way avoidance and reversal spatial learning in goldfish. The results showed that medial pallium lesions selectively impaired the two-way avoidance task. In contrast, lateral pallium ablations impaired the spatial task without affecting the avoidance performance. These results indicate that the medial and lateral pallia in fish are functionally different and necessary for emotional and spatial learning, respectively. Present data could support the hypothesis that a sketch of these regions of the limbic system, and their associated functions, were present in the common ancestor of fish and terrestrial vertebrates 400 million years ago.