Sentience is the capacity to feel, perceive, or experience subjectively. Eighteenth-century philosophers used the concept to distinguish the ability to think (reason) from the ability to feel (sentience). In modern Western philosophy, sentience is the ability to experience sensations (known in philosophy of mind as "qualia"). In Eastern philosophy, sentience is a metaphysical quality of all things that require respect and care.
Philosophy and sentienceEdit
In the philosophy of consciousness, sentience can refer to the ability of any entity to have subjective perceptual experiences, or as some philosophers refer to them, "qualia". This is distinct from other aspects of the mind and consciousness, such as creativity, intelligence, sapience, self-awareness, and intentionality (the ability to have thoughts about something). Sentience is a minimalistic way of defining consciousness, which otherwise commonly and collectively describes sentience plus other characteristics of the mind.
Some philosophers, notably Colin McGinn, believe that sentience will never be understood, a position known as "new mysterianism". They do not deny that most other aspects of consciousness are subject to scientific investigation but they argue that subjective experiences will never be explained; i.e., sentience is the only aspect of consciousness that can't be explained. Other philosophers (such as Daniel Dennett) disagree, arguing that all aspects of consciousness will eventually be explained by science.
Eastern religions including Hinduism, Buddhism, Sikhism, and Jainism recognise non-humans as sentient beings. In Jainism and Hinduism, this is closely related to the concept of ahimsa, nonviolence toward other beings. In Jainism, all matter is endowed with sentience; there are five degrees of sentience, from one to five. Water, for example, is a sentient being of the first order, as it is considered to possess only one sense, that of touch. Man is considered a sentient being of the fifth order. According to Buddhism, sentient beings made of pure consciousness are possible. In Mahayana Buddhism, which includes Zen and Tibetan Buddhism, the concept is related to the Bodhisattva, an enlightened being devoted to the liberation of others. The first vow of a Bodhisattva states: "Sentient beings are numberless; I vow to free them."
Sentience in Buddhism is the state of having senses. In Buddhism, there are six senses, the sixth being the subjective experience of the mind. Sentience is simply awareness prior to the arising of Skandha. Thus, an animal qualifies as a sentient being.
Animal welfare, rights, and sentienceEdit
Granted, these animals do not have all the desires we humans have; granted, they do not comprehend everything we humans comprehend; nevertheless, we and they do have some of the same desires and do comprehend some of the same things. The desires for food and water, shelter and companionship, freedom of movement and avoidance of pain.
Animal-welfare advocates typically argue that any sentient being is entitled, at a minimum, to protection from unnecessary suffering, though animal-rights advocates may differ on what rights (e.g., the right to life) may be entailed by simple sentience. Sentiocentrism describes the theory that sentient individuals are the center of moral concern.
The 18th-century philosopher Jeremy Bentham compiled enlightenment beliefs in Introduction to the Principles of Morals and Legislation, and he included his own reasoning in a comparison between slavery and sadism toward animals:
The French have already discovered that the blackness of the skin is no reason why a human being should be abandoned without redress to the caprice of a tormentor [see Louis XIV's Code Noir]... What else is it that should trace the insuperable line? Is it the faculty of reason, or, perhaps, the faculty of discourse? But a full-grown horse or dog is beyond comparison a more rational, as well as a more conversable animal, than an infant of a day, or a week, or even a month, old. But suppose the case were otherwise, what would it avail? the [sic] question is not, Can they reason? nor, Can they talk? but, Can they suffer?
In the 20th century, Princeton University professor Peter Singer argued that Bentham's conclusion is often dismissed by an appeal to a distinction that condemns human suffering but allows non-human suffering, typically "appeals" that are logical fallacies (unless the distinction is factual, in which case the appeal is just one logical fallacy, petitio principii). Because many of the suggested distinguishing features of humanity—extreme intelligence; highly complex language; etc.—are not present in marginal cases such as mute humans, young children, deaf humans, and mentally disabled humans, it appears that the only distinction is a prejudice based on species alone, which animal-rights supporters call speciesism—that is, differentiating humans from other animals purely on the grounds that they are human. His opponents accuse him of the same petitio principii.
Gary Francione also bases his abolitionist theory of animal rights, which differs significantly from Singer's, on sentience. He asserts that, "All sentient beings, humans or nonhuman, have one right: the basic right not to be treated as the property of others."
Andrew Linzey, founder of the Oxford Centre for Animal Ethics in England, is known as a foremost international advocate for recognising animals as sentient beings in biblically based faith traditions. The Interfaith Association of Animal Chaplains encourages animal ministry groups to adopt a policy of recognising and valuing sentient beings.
In 1997 the concept of animal sentience was written into the basic law of the European Union. The legally binding protocol annexed to the Treaty of Amsterdam recognises that animals are "sentient beings", and requires the EU and its member states to "pay full regard to the welfare requirements of animals".
The laws of several states include certain invertebrates such as cephalopods (octopuses, squids) and decapod crustaceans (lobsters, crabs) in the scope of animal protection laws, implying that these animals are also judged capable of experiencing pain and suffering.
The term "sentience" is not used by major artificial intelligence textbooks and researchers. It is sometimes used in popular accounts of AI to describe "human level or higher intelligence" (or artificial general intelligence).
The sentience quotient concept was introduced by Robert A. Freitas Jr. in the late 1970s. It defines sentience as the relationship between the information processing rate of each individual processing unit (neuron), the weight/size of a single unit, and the total number of processing units (expressed as mass). It was proposed as a measure for the sentience of all living beings and computers from a single neuron up to a hypothetical being at the theoretical computational limit of the entire universe. On a logarithmic scale it runs from −70 up to +50.
- "Definition of SENTIENCE". www.merriam-webster.com. Retrieved 2019-07-01.
- Cole 1983
- Ramsey, William (2013). "Eliminative Materialism". In Zalta, Edward N. (ed.). The Stanford Encyclopedia of Philosophy (Summer 2013 ed.). Stanford University. Retrieved 19 June 2014.
- Monson S (2005), "Earthlings".
- Bentham, Jeremy (1879) [This edition first published 1823]. "Chapter XVII. Of the Limits of the Penal Branch of Jurisprudence". An Introduction to the Principles of Morals and Legislation (A New Edition, corrected by the Author). Clarendon Press. p. 311 footnote.
- Francione, Gary. Official blog
- Science, policy and cultural implications of animal sentience, Compassion in World Farming
- These animals are mentioned explicitly in the Cambridge Declaration on Consciousness as sentient beings. See Low, Philip, Jaak Panksepp, Diana Reiss, David Edelman, Bruno Van Swinderen, & Christof Koch (2012) Cambridge Declaration on Consciousness". University of Cambridge.Cambridge
- See the four most popular AI textbooks (or Wikipedia's survey of their contents), none of which mention "sentience" at all:
- Luger, George; Stubblefield, William (2004). Artificial Intelligence: Structures and Strategies for Complex Problem Solving (5th ed.). The Benjamin/Cummings Publishing Company, Inc. ISBN 0-8053-4780-1.
- Nilsson, Nils (1998). Artificial Intelligence: A New Synthesis. Morgan Kaufmann Publishers. ISBN 978-1-55860-467-4.
- Russell, Stuart J.; Norvig, Peter (2003), Artificial Intelligence: A Modern Approach (2nd ed.), Upper Saddle River, New Jersey: Prentice Hall, ISBN 0-13-790395-2
- Poole, David; Mackworth, Alan; Goebel, Randy (1998). Computational Intelligence: A Logical Approach. New York: Oxford University Press.
- Freitas, R.A., Jr. (April 1984). "Xenopsychology". Analog Science Fiction/Science Fact. 104: 41–53.CS1 maint: multiple names: authors list (link)
- Sugunasiri, Suwanda H.J., The Whole Body, not Heart, as 'Seat of Consciousness': the Buddha's View', Philosophy East & West, vol. 45, no. 3, pp. 409–430). Prof. Sugunasiri is Founder of Nalanda College of Buddhist Studies, Toronto, Canada
- Jeremy Bentham - Introduction to the Principles of Morals and Legislation
- Book about A Theory of Sentience Readership: Philosophers, psychologists, and neuroscientists interested in sensation and perception. Authors, Austen Clark, Professor of Philosophy, University of Connecticut, Storrs
- D. Cole: Sense and Sentience SENSE5 8/18/90; rev. 1-19-98. (original 1983) copyright David Cole University of Minnesota, Duluth
- Science, policy and cultural implications of animal sentience, Suggested Reading, Compassion in World Farming