In response to: [Partially Retracted] Cortical Neuron Number Matches Intuitive Perceptions Of Moral Value Across Animals (see also: 1, 2), and The Cognitive Chain of Being: A New Approach to Animal Rights
Some errors are ethically catastrophic. Prioritizing the prevention of suffering based on the number of cortical neurons of the brains that would generate such suffering might be one of them.
We should avoid jumping to conclusions. It is possible that moral significance will ultimately be revealed to be based on capacity to suffer and experience joy, which is related to the limbic system, pleasure centers, and thalamus rather than the capacity to verbalize and cogitate, which is related to number of cortical neurons. People’s perceptions and intuitions are likely to be biased towards over-valuing intelligence because that’s something that got ingrained into our perception of value due to sexual and kin selection.
If QRI’s Symmetry Theory of Valence is correct, most intense and (dis)valuable experiences will turn out to be very simple in structure (even if very high energy-wise). Complexity of neural architecture is correlated with potential for intelligence and complex states. But it is not necessary for emotionally powerful experiences. The cortex, after all, plays majorly an inhibitory role in the brain. Emotion centers, on the other hand, are excitatory, evolutionarily ancient and phylogenetically preserved across the animal kingdom (e.g. even octopodes enjoy MDMA). Based on this, uninhibited base emotions are likely to feel roughly the same (or close to the same) in human and nonhuman animals alike.
What about an animals’ capacity to inhibit base emotions? As John Lilly’s studies indicate, the thickness of an animal’s cortex is correlated with its emotional control. A macaque in panic is more impulsive and violent than a chimpanzee in panic, which in turn is more impulsive and violent than a human in panic. The same goes for humans with different cortical sizes. Hence, sadly, there is a good chance that pigs, dogs, birds, and cows experience emotions more- rather than less- intensely. Their emotions may not be as ‘subtle’ and multilayered, but why would that matter for ethics? Raw panic is worse than subtle poetic melancholia and other ‘valued (i.e. fetishized) human emotions’. Again, we overvalue such subtle emotions as a side effect of the specific sexual selection pressures experienced in our recent evolutionary history, rather than for good well-thought-out reasons.
In this age of ethical emergencies (aka. the Darwinian age), I would like to offer the suggestion of enforcing pleasure center activation in factory farm animals as a precondition for having them raised for meat or dairy. Likewise, such should be done in nonhuman animal studies that focus on things other than the brain. Why not wirehead rats who are being studied for kidney failure? It won’t matter for that area of research… but it will certainly matter for the subjective wellbeing of the rats in question.
A relevant side note here would concern another human bias in addition to the fetishization of cortical neurons. Namely, our positive bias towards cute animals due to mirror neuron activation. Cuteness and neoteny are attractive to humans for good evolutionary reasons, but this is a perceptual bias rather than the result of careful moral reasoning. The fact that humans perceive pandas as cute hardly justifies letting millions of sentient beings suffer in exchange for “saving the panda” (cf. Should We Let Pandas Go Extinct?*).
Really what we need is what Mike Johnson has pointed at in his blog for ages: objective measures of species’ specific valence landscapes.
My dark hunch: the life of some animals is simply not worth living no matter their environmental conditions. Crickets- the consciousnesses science of 2050 could reveal- are 100% driven by dissonance and never experience pleasure. If so, let’s fix them or phase them out.
Finally, also consider: Cluster headaches are 10,000sX more painful than other medical conditions. Given this extreme outlier in humans, we could infer that there are good odds that there are other kinds of ultra-high-intensity suffering lurking in species’ specific diseases. Morally, it ought to be key to identify these cases and treat them as our priority. Focusing on cortical neurons instead would be a- possibly ethically catastrophic- red herring.
* This is not to say that it is desirable for the panda to go extinct. It is a question of opportunity cost. It might make sense to put efforts instead in sequencing the DNA of the entire panda population and consider rebooting it sometime in the future.
Frightening and at the same time enlightening. What a moral maze. Perhaps the first stage is to attempt to prove your theory of valance and change the hedonic set point in humans. Then perhaps society would begin to see the importance of treating all sentient species eqally. Make humans more humane and thoughtful. Remove the basic darwinian impulses. Breed out base emtions and impulses.
The net result would have the “lion lying with the lamb”. And end to brutish cruelty and ignorance.