The user inputs a target taxon. The tool then determines, where necessary, two related but distinct scopes: one for the sentience gate and one for the affective-capacity analysis.
You may be interested in the article “Ethics Without Sentience: Facing Up to the Probable Insignificance of Phenomenal Consciousness” by François Kammerer. Here is a summary. Relatedly, you may like this and this very short posts by Keith Frankish. I agree with Keith that phenomenal consciousness does not exist. In any case, even if it exists, I agree with François it is not significant. Phenomenal consciousness as traditionally defined is not falsifiable (or, to be precise, it is traditionally defined such that one can only know about their own consciousness at the moment). In practice, one always has to come up with empirical proxies for it, but I feel these are largely arbitrary if it is not falsifiable. So I believe it would be better to focus just on what animals can do (as in your affective-capacity analysis), and not on assessing phenomenal sentience.
Hi Cynthia and Wladimir. Nice post.
You may be interested in the article “Ethics Without Sentience: Facing Up to the Probable Insignificance of Phenomenal Consciousness” by François Kammerer. Here is a summary. Relatedly, you may like this and this very short posts by Keith Frankish. I agree with Keith that phenomenal consciousness does not exist. In any case, even if it exists, I agree with François it is not significant. Phenomenal consciousness as traditionally defined is not falsifiable (or, to be precise, it is traditionally defined such that one can only know about their own consciousness at the moment). In practice, one always has to come up with empirical proxies for it, but I feel these are largely arbitrary if it is not falsifiable. So I believe it would be better to focus just on what animals can do (as in your affective-capacity analysis), and not on assessing phenomenal sentience.