Walter Veit

In this essay, we discuss Simona Ginsburg and Eva Jablonka’s The Evolution of the Sensitive Soul from an interdisciplinary perspective. Constituting perhaps the longest treatise on the evolution of consciousness, Ginsburg and Jablonka unite their expertise in neuroscience and biology to develop a beautifully Darwinian account of the dawning of subjective experience. Though it would be impossible to cover all its content in a short book review, here we provide a critical evaluation of their two key ideas—the role of Unlimited Associative Learning in the evolution of, and detection of, consciousness and a metaphysical claim about consciousness as a mode of being—in a manner that will hopefully overcome some of the initial resistance of potential readers to tackle a book of this length.

This paper addresses what we consider to be the most pressing challenge for the emerging science of consciousness: the measurement problem of consciousness. That is, by what methods can we determine the presence of and properties of consciousness? Most methods are currently developed through evaluation of the presence of consciousness in humans and here we argue that there are particular problems in application of these methods to nonhuman cases - what we call the indicator validity problem and the extrapolation problem. The first is a problem with the application of indicators developed using the differences in conscious and unconscious processing in humans to the identification of other conscious vs. non-conscious organisms or systems. The second is a problem in extrapolating any indicators developed in humans or other organisms to artificial systems. However, while pressing ethical concerns add urgency in the attribution of consciousness and its attendant moral status to non-human animals and intelligent machines, we cannot wait for certainty and we advocate the use of a precautionary principle to avoid doing unintentional harm. We also intend that the considerations and limitations discussed in this paper can be used to further analyse and refine the methods of consciousness science with the hope that one day we may be able to solve the measurement problem of consciousness.

Animal welfare has a long history of disregard. While in recent decades the study of animal welfare has become a scientific discipline of its own, the difficulty of measuring animal welfare can still be vastly underestimated. There are three primary theories, or perspectives, on animal welfare - biological functioning, natural living and affective state. These come with their own diverse methods of measurement, each providing a limited perspective on an aspect of welfare. This paper describes a perspectival pluralist account of animal welfare, in which all three theoretical perspectives and their multiple measures are necessary to understand this complex phenomenon and provide a full picture of animal welfare. This in turn will offer us a better understanding of perspectivism and pluralism itself.

Human brain organoids (HBOs) are three-dimensional structures derived from human stem cells that model aspects of brain development and function, offering potentially unprecedented opportunities for studying neurological disorders and for developing treatments. This consensus paper presents recommendations from the Asia Pacific Neuroethics Working Group, developed through interdisciplinary collaboration among scientists, bioethicists, philosophers, and legal scholars who convened in Singapore in November 2024. We provide a comprehensive analysis of the ethical, legal, and sociocultural dimensions of HBO research, addressing both current realities and future possibilities. The paper examines key ethical considerations, including the potential moral status of HBOs, particularly regarding sentience and consciousness, while identifying and dispelling common misconceptions and “ethical red herrings” arising from sensationalized portrayals. We analyze consent frameworks for cell donation, privacy concerns, dual-use risks, and questions of distributive justice. Legal challenges are explored, including the categorical ambiguity of HBOs within existing regulatory frameworks, intellectual property issues, and cross-border inconsistencies in standards. Sociocultural perspectives emphasize the importance of public understanding, cross-cultural engagement, and empirical research on diverse community attitudes toward HBO research. In our recommendations, we advocate for evidence-based ethical discussions, anticipatory frameworks addressing potential future developments, contextualized analysis comparing HBOs to related experimental models, robust informed consent processes, proportionate responses to consciousness concerns, development of adaptive regulatory frameworks, responsible science communication to manage public expectations, and sustained interdisciplinary collaboration. We emphasize a balanced approach that promotes scientific innovation while maintaining rigorous ethical oversight, recognizing HBOs’ significant potential for advancing neuroscience and medicine. This represents the first comprehensive ethical framework for HBO research from the Asia Pacific region, helping to establish foundational principles for responsible development of this rapidly advancing field.

Goldstein and Kirk–Giannini have recently argued that artificial language agents can possess well-being in the absence of phenomenal consciousness. Here, I challenge their position, contending that their arguments fail to establish that consciousness is dispensable for well-being. Moreover, their arguments generate counterintuitive implications that are more problematic than those they attribute to views requiring consciousness for welfare subjecthood. Thus, consciousness (or rather sentience) should still be treated as a requirement for AI welfare.

One of the primary concerns in animal research is ensuring the welfare of laboratory animals. Modern views on animal welfare emphasize the role of animal sentience, i.e. the capacity to experience subjective states such as pleasure or suffering, as a central component of welfare. The increasing official recognition of animal sentience has had large effects on laboratory animal research. The Cambridge Declaration on Consciousness (Low et al., University of Cambridge, 2012) marked an official scientific recognition of the presence of sentience in mammals, birds, and cephalopods. Animal sentience has furthermore been recognized in legislation in the European Union, UK, New Zealand and parts of Australia, with discussions underway in other parts of the world to follow suit. In this paper, we analyze this shift towards recognition of sentience in the regulation and practice in the treatment of laboratory animals and its effects on animal welfare and use.

With increasing attention given to wild animal welfare and ethics, it has become common to depict animals in the wild as existing in a state dominated by suffering. This assumption is now taken on board by many and frames much of the current discussion; but needs a more critical assessment, both theoretically and empirically. In this paper, we challenge the primary lines of evidence employed in support of wild animal suffering, to provide an alternative picture in which wild animals may often have lives that are far more positive than is commonly assumed. Nevertheless, while it is useful to have an alternative model to challenge unexamined assumptions, our real emphasis in this paper is the need for the development of effective methods for applying animal welfare science in the wild, including new means of data collection, the ability to determine the extent and scope of welfare challenges and opportunities, and their effects on welfare. Until such methods are developed, discussions of wild animal welfare cannot go beyond trading of intuitions, which as we show here can just as easily go in either direction.

In this article, I demonstrate the value of the pathological complexity thesis for comparative consciousness research. I discuss how Ristau’s piping plover research illuminates links between life-history complexity and intentionality. How Sinha’s bonnet macaque studies demonstrate how social drivers of pathological complexity predict self-awareness and mindreading capacities. And how Ross’s discussion of elephant life histories and consciousness allows us to compare the phenomenology if humans and elephants. Finally, I address Yilmaz’s discussion of the case for plant consciousness.

In this article, I defend and expand my evolutionary account of consciousness developed in A Philosophy for the Science of Animal Consciousness against four critical replies. I respond to de Weerd’s challenge to the evolutionary bottom-up approach, clarifying what it entails. I address Sachs’s discussion of autopoiesis and enactivism, distinguishing my naturalistic framework from these alternatives. I engage Frankish’s concerns about my remaining Cartesian commitments. I reply to Suzuki’s prediction-based alternative to my evaluation-first view of consciousness, his criticism of my discussion of disunity, and his scepticism that consciousness is an adaptation. Finally, I address Chincarini’s comments on the connection between the pathological complexity thesis and animal welfare science.

What is the role of consciousness in nature? The science of consciousness has largely neglected the question through its emphasis on human experience. In this précis of A Philosophy for the Science of Animal Consciousness, I outline how we can move from a top-down approach that begins with investigations in humans to an evolutionary bottom-up approach that targets the adaptive origins of even the most minimal forms of subjective experience. I will also offer an introduction to the central thesis of the book, that is, the pathological complexity thesis, according to which consciousness evolved in order to enable animals to adaptively respond to their life history challenges.

Animal welfare has a long history of disregard. While in recent decades the study of animal welfare has become a scientific discipline of its own, the difficulty of measuring animal welfare can still be vastly underestimated. There are three primary theories, or perspectives, on animal welfare - biological functioning, natural living and affective state. These come with their own diverse methods of measurement, each providing a limited perspective on an aspect of welfare. This paper describes a perspectival pluralist account of animal welfare, in which all three theoretical perspectives and their multiple measures are necessary to understand this complex phenomenon and provide a full picture of animal welfare. This in turn will offer us a better understanding of perspectivism and pluralism itself.

Beyond simple consciousness or sentience, some non-human animals may possess more sophisticated cognitive abilities linked to capacities for self-awareness or even personhood, capacities that may influence our attitudes toward the importance of their suffering. In this chapter, we first examine the concepts of consciousness, suffering, self-awareness, and personhood before surveying the current evidence for these capacities in different animal species and discussing their relevance to the moral importance of animal suffering. We argue that while self-awareness is not necessary for morally relevant suffering, it may serve to expand the range of ways in which an individual can suffer (including increasing the harm of death), as well as potentially grounding a higher level of moral status.

Recent discussions in animal welfare have emphasised the importance of animal agency—the ability of animals to make choices and exert control over their environment in a way that aligns with their needs and preferences. In this paper, we discuss the importance of animal agency for welfare and examine how use of some types of animal–computer interaction can enable animals to exercise more agency in captive environments through increased choice and control, cognitive challenge, and social interactions; as well as considering some of the potential limitations of such efforts.

The last decade has seen an explosion of interest in the subject of animal consciousness. Conferences, journals, and new books are emerging at an accelerating rate. Why is this happening? In this article, I explain the ethical and scientific importance of animal consciousness that has fuelled this rising interest in animal minds. First, I will focus on the relevance of consciousness to the status of animals as subjects of moral concern. Second, I will explain the significance of the scientific study of animal consciousness for understanding consciousness more broadly, including insights into ourselves.

A Philosophy for the Science of Animal Consciousness aims to advance Donald Griffin’s vision of the “final, crowning chapter of the Darwinian revolution” by firmly integrating animals within the science of consciousness. Although this field has largely neglected the questions of when and why consciousness evolved, this book champions a Darwinian philosophy where the experiences of other animals are put centre-stage in investigations of consciousness. This synopsis offers a summary of the book’s core arguments for the advancement of a truly biological science of consciousness. This approach allows for an empirically rigorous investigation into what it is like to be a bat, a crow, a bee, or an octopus.

In this paper, we revisit the long-standing debate of whether there is a pattern in the evolution of organisms towards greater complexity, and how this hypothesis could be tested using an interdisciplinary lens. We argue that this debate remains alive today due to the lack of a quantitative measure of complexity that is related to the teleonomic (i.e. goal-directed) nature of living systems. Further, we argue that such a biological measure of complexity can indeed be found in the vast literature produced within life history theory. We propose that an ideal method to quantify this complexity lies within life history strategies (i.e., schedules of survival and reproduction across an organism’s life cycle), as it is precisely these strategies that are under selection to optimise the organism’s fitness. In this context, we set an agenda for future steps: (1) how this complexity can be measured mathematically, and (2) how we can engage in a comparative analysis of this complexity across species to investigate the evolutionary forces driving increases or for that matter decreases in teleonomic complexity.