I agree that there are difficult unresolved philosophical questions in regards to hypothetical not-yet-extant people who are varyingly likely to exist depending on the actions of currently extant people (which may be a group that includes blastocysts, for instance).
In regards to non-human animals, and digital entities, I think we need to lean more heavily into computational functionalism (as the video you shared discussed). This point too, is up for debate, but I personally feel much more confident about supporting computational functionalism than biological chauvinism.
In the case of complex-brained animals (e.g. parrots), I do think that there is something importantly distinct about them as compared to simple-brained animals (e.g. invertebrates).
I think that in order to differentiate the underlying qualia associated with this behavior in insects versus the qualia experienced by the parrots defending their young, we must turn to neuroscience.
In a bird or mammal neuroscience is able to offer evidence of the computations of specific sets of neurons carrying out computations such as self-modeling and other-modeling, and things like fondness or dislike of specific other modelled agents. In insects (and shrimp, jellyfish, etc), neuroscience can show us that the insect brains consistently lack sets of neurons which could plausibly be carrying out such complex self/other social modeling. Insect brains have various sets of neurons for sensory processing, for motor control, and other such basic functions. Recently, we have made a comprehensive map of every neuron and nearly all their associated synapses in the preserved brain of an individual fruit fly. We can analyze this entire connectome and label the specific functions of every neuron. I recently attended a talk by a neuroscientist who built a computational model of a portion of this fruit fly connectome, and showed that a specific set of simulated inputs (presentation of sugar to taste sensors on legs) resulted in the expected stereotypical reaction of the simulated body (extending the proboscis).
That, to me, is a good start on compelling evidence that our model of the functions of these neurons is correct.
Thus, I would argue that parrots are in a fundamentally different moral category from fruit flies.
For the case of comparing complex-brained non-human animals to humans, the neuroscientific evidence is less clear cut and more complex. I believe there is a case to be made, but it is beyond the scope of this comment.
Thanks for your thoughtful engagement on this matter.
I agree that there are difficult unresolved philosophical questions in regards to hypothetical not-yet-extant people who are varyingly likely to exist depending on the actions of currently extant people (which may be a group that includes blastocysts, for instance).
In regards to non-human animals, and digital entities, I think we need to lean more heavily into computational functionalism (as the video you shared discussed). This point too, is up for debate, but I personally feel much more confident about supporting computational functionalism than biological chauvinism.
In the case of complex-brained animals (e.g. parrots), I do think that there is something importantly distinct about them as compared to simple-brained animals (e.g. invertebrates).
Some invertebrates do tend to their young, even potentially sacrificing their own lives on behalf of their brood. See: https://entomologytoday.org/2018/05/11/research-confirms-insect-moms-are-the-best/
I think that in order to differentiate the underlying qualia associated with this behavior in insects versus the qualia experienced by the parrots defending their young, we must turn to neuroscience.
In a bird or mammal neuroscience is able to offer evidence of the computations of specific sets of neurons carrying out computations such as self-modeling and other-modeling, and things like fondness or dislike of specific other modelled agents. In insects (and shrimp, jellyfish, etc), neuroscience can show us that the insect brains consistently lack sets of neurons which could plausibly be carrying out such complex self/other social modeling. Insect brains have various sets of neurons for sensory processing, for motor control, and other such basic functions. Recently, we have made a comprehensive map of every neuron and nearly all their associated synapses in the preserved brain of an individual fruit fly. We can analyze this entire connectome and label the specific functions of every neuron. I recently attended a talk by a neuroscientist who built a computational model of a portion of this fruit fly connectome, and showed that a specific set of simulated inputs (presentation of sugar to taste sensors on legs) resulted in the expected stereotypical reaction of the simulated body (extending the proboscis).
That, to me, is a good start on compelling evidence that our model of the functions of these neurons is correct.
Thus, I would argue that parrots are in a fundamentally different moral category from fruit flies.
For the case of comparing complex-brained non-human animals to humans, the neuroscientific evidence is less clear cut and more complex. I believe there is a case to be made, but it is beyond the scope of this comment.
Thanks for your thoughtful engagement on this matter.