Relevant bibliographies by topics / Sentience

Academic literature on the topic 'Sentience'

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Published: 4 June 2021
Last updated: 20 February 2023

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Journal articles on the topic "Sentience"

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Yeates, James William. "Sentience, Harmony and the Value of Nature." Animals 13, no. 1 (December 22, 2022): 38. http://dx.doi.org/10.3390/ani13010038.

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Concern for nature and for animal sentience are important public and political moral concerns. Using frameworks such as Harmony for Nature and One Health and the recent IPBES report on the Diverse Values of Nature, this paper considers how the two issues interrelate, in terms of our concepts of sentience and nature, and sentience-based values’ importance in relation to nature-based values. Animals’ sentience is part of nature, and part of its diversity, harmony, health and value. Sentient animals’ feelings represent animals’ evaluations of nature that go beyond valuing nature for solely for market-based and anthropocentric interests. Sentience is therefore relevant for measurement, leveraging and embedding sentience-based values in environmental concerns, including in environmental impact assessments, science-based UN policy-making, interdisciplinary and interagency collaboration, and to strengthen transformative and system-based action for nature.
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George, Marie I. "A Defense of the Distinction Between Plants and Animals." Proceedings of the American Catholic Philosophical Association 93 (2019): 349–66. http://dx.doi.org/10.5840/acpaproc2021426117.

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Aristotle’s division of living things into three categories has been challenged of late as to the distinction between plants and animals on the grounds that plants too are sentient. I argue that the life activities that plants carry on go on in us without sentience and would not be carried on any better with sentience, and thus are reasonably thought to go in plants in a non-sentient manner. Complementing this expectation is the fact that research on the various movements of plants accounts for them without reference to sensation, but rather by specifying various physical causes. I also show that certain proponents of plant sentience engage in faulty reasoning, including the fallacy of the accident (e.g., the plant responds to something having a quality that a sentient being would sense; therefore it senses) and equivocation (e.g., plants sense different external cues; therefore they are sentient).
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Learmonth, Mark James. "The Matter of Non-Avian Reptile Sentience, and Why It “Matters” to Them: A Conceptual, Ethical and Scientific Review." Animals 10, no. 5 (May 22, 2020): 901. http://dx.doi.org/10.3390/ani10050901.

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The concept of sentience, how it is characterised and which non-human animals possess it have long been of contention in academic and intellectual debates. Many have argued that there is no way to empirically know that animals have conscious experiences. Yet others argue that consciousness, awareness and sentience in non-human animals can be quite obvious, and can indeed be measured empirically. Most modern declarations of animal sentience from official organisations and governments now include all vertebrate animals as sentient beings, including reptiles and fish. Some declarations also include some invertebrate species. This conceptual, ethical and scientific review first focuses on conceptual components and definitions of consciousness, awareness and sentience. It then specifically discusses how cognitive, neurobiological, ethological and comparative psychological research in non-avian reptiles over the last century has evidenced many capacities that historically were denied to this class of animals. Non-avian reptiles do indeed possess all of the necessary capacities to be declared as sentient beings, at least in the small proportion of reptile species that have actually been empirically investigated so far. It is suggested that much innovative future research will continue to uncover evidence of capabilities linked to sentience within a wide range of species, including non-avian reptiles, fish and invertebrates.
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Hobson-West, Pru, and Ashley Davies. "Societal Sentience." Science, Technology, & Human Values 43, no. 4 (October 25, 2017): 671–93. http://dx.doi.org/10.1177/0162243917736138.

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The use of nonhuman animals as models in research and drug testing is a key route through which contemporary scientific knowledge is certified. Given ethical concerns, regulation of animal research promotes the use of less “sentient” animals. This paper draws on a documentary analysis of legal documents and qualitative interviews with Named Veterinary Surgeons and others at a commercial laboratory in the UK. Its key claim is that the concept of animal sentience is entangled with a particular imaginary of how the general public or wider society views animals. We call this imaginary societal sentience. Against a backdrop of increasing ethnographic work on care encounters in the laboratory, this concept helps to stress the wider context within which such encounters take place. We conclude that societal sentience has potential purchase beyond the animal research field, in helping to highlight the affective dimension of public imaginaries and their ethical consequences. Researching and critiquing societal sentience, we argue, may ultimately have more impact on the fate of humans and nonhumans in the laboratory than focusing wholly on ethics as situated practice.
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Wisniewski. "Sentience." Antioch Review 78, no. 1 (2020): 155. http://dx.doi.org/10.7723/antiochreview.78.1.0155.

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Henchman, Anna. "Sentience." Victorian Literature and Culture 46, no. 3-4 (2018): 861–65. http://dx.doi.org/10.1017/s1060150318001043.

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Kabat-Zinn, Jon. "Sentience." Mindfulness 9, no. 1 (December 5, 2017): 352–54. http://dx.doi.org/10.1007/s12671-017-0861-4.

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Kammerer, François. "Ethics Without Sentience: Facing Up to the Probable Insignificance of Phenomenal Consciousness." Journal of Consciousness Studies 29, no. 3 (March 31, 2022): 180–204. http://dx.doi.org/10.53765/20512201.29.3.180.

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Phenomenal consciousness appears to be particularly normatively significant. For this reason, sentience-based conceptions of ethics are widespread. In the field of animal ethics, knowing which animals are sentient appears to be essential to decide the moral status of these animals. I argue that, given that materialism is true of the mind, phenomenal consciousness is probably not particularly normatively significant. We should face up to this probable insignificance of phenomenal consciousness and move towards an ethics without sentience.
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Waters, Ryan. "Animal sentience." Veterinary Record 181, no. 24 (December 2017): 659.1–659. http://dx.doi.org/10.1136/vr.j5738.

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Bourne, Debra. "Sentience matters." Companion Animal 22, no. 12 (December 2, 2017): 697. http://dx.doi.org/10.12968/coan.2017.22.12.697.

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Dissertations / Theses on the topic "Sentience"

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Powers, Shane Patrick. "Sentience and Site." Thesis, Virginia Tech, 2020. http://hdl.handle.net/10919/99321.

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A contemporary understanding of site is integral towards the proper implementation of an architectural intervention which reconciles itself amongst the landscape. This thesis is situated at the convergence of technology and nature, investigating a constructive engagement of site in order to inform an architecture embedded into rural Appalachia. An integration of drone avionics, advanced imaging and sensing technologies, and traditional means of site-observation fosters the opportunity for a more holistic understanding of place. The corresponding architectural intervention thus manifests itself as a contemporary rendition of the fire tower, a US Forest Service outpost monitoring changing wildlife populations and behaviors within the George Washington and Jefferson National Forests. Dubbed The Aviary, the construct functions as a wilderness drone-port, supporting a large, integrated network of conservation-drone activity over the vast surrounding mountain-scape.
Master of Architecture
This thesis investigates the role of our built environment in relation to concurrent trends in drone technology and wildlife conservation. The thesis is broken up into two parts, the first exploring new methodologies of site-investigation, and the second exploring architecture as tool for ecological conservation and preservation. The architecutral site-exploration process is redifined using drone mapping and data visualization, in hopes of achieving a more holistic understanding of our rural and wilderness landscapes, with the goal of further utilizing this understanding to inform an architecture that resides harmoneously within it's "place." The eventual designed construct can be viewed as a modern reinterpretation of the American fire-tower, a declining typology tradtionally used to safeguard our natural and wilderness resources and landscapes. This new construct takes a dynamically diffent approach, and functions as a wilderness drone-port that facilitates a fleet of unmanned aerial vehicles to monitor the changes of behaviors and populations in Virginia's wildlife, advancing our methodologies of local conservation and ecological studies.
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Thompson, Trevor John History &amp Philosophy Faculty of Arts &amp Social Sciences UNSW. "Science and sentience: the case for phenomenal representationalism." Awarded by:University of New South Wales. History & Philosophy, 2009. http://handle.unsw.edu.au/1959.4/44548.

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This thesis examines the epistemological and metaphysical aspects of consciousness or sentience, and how they relate to standards of scientific practice. Historically, orthodox science has denied that there are any real problems of sentience because there is no scientific evidence to support claims regarding its nature and existence. In recent years, however, new approaches to sentience have entered into scientific debate that can be classified by metaphysical frameworks that vary in their conceptions of scientific evidence. In this thesis, four such frameworks are considered and compared: Ordinary Materialism, Property Dualism, Type-F Monism and Phenomenal Representationalism. Many sentience theorists adopt an Ordinary Materialist framework that conceives of scientific observation as the interaction of our physical sensory apparatus with the surrounding physical world. Sentience-friendly theories in this framework fail to present supporting evidence that is acceptable by ordinary scientific standards. There are also contradictions in their claims that we know of conscious events via naturalised introspection, and their claims that these events create no publicly observable physical effects. Theories proposed within Property Dualist and Type-F Monist frameworks suffer from similar problems to Ordinary Materialist theories, especially contradictions between claims of knowledge by direct acquaintance and how this knowledge is stored and processed by publicly observable physical systems. Phenomenal Representationalism is advocated as the most consistent and complete way for science to deal with questions of sentience. In this framework, questions of sentience are part of wider epistemological concerns (regarding publicity, intersubjectivity, realism and scientific observation) that provide presumptions for scientific practice, rather than subjects for scientific investigation.
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Woods, Gregory F. "Objects of sentience, an academy of wooden arts." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/MQ26762.pdf.

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Van, Bogaert Louis-Jacques. "Abortion, sentience and moral standing : a neurophilosophical appraisal." Thesis, Stellenbosch : Stellenbosch University, 2002. http://hdl.handle.net/10019.1/52619.

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Thesis (PhD)--University of Stellenbosch, 2002.
ENGLISH ABSTRACT: Moral theories on abortion are often regarded as mutually exclusive. On the one hand, pro-life advocates maintain that abortion is always morally wrong, for life is sacred from its very beginning. On the other hand, the extreme liberal view advocated by the absolute pro-ehoieers claims that the unborn is not a person and has no moral standing. On this view there is no conflict of rights; women have the right to dispose of their body as they wish. Therefore, killing a non-person is always permissible. In between the two extreme views, some moral philosophers argue that a 'pre-sentient' embryo or fetus cannot be harmed because it lacks the ability to feel pain or pleasure, for it is 'sentience' that endows a living entity (human and non-human) with moral considerability. Therefore, abortion of a pre-sentient embryo or fetus is permissible. Neurophilosophy rests a philosophical conclusion on neurological premises. In other words, to be tenable sentientism - the claim that sentience endows an entity with moral standing - needs robust neurobiological evidence. The question is, then: What is the basic neuroanatomical and neurophysiological apparatus required to be sentient? The answer to that question requires a fair understanding of the evolution, anatomy and function of the brain. The exploration thereof shows quite convincingly that the advocates of sentientism do not provide convincing arguments to root their theory in neurobiological facts. Their claims rest rather on emotions and on behaviours that look like a reaction to pain. The other shortcoming of sentientism is that it fails to distinguish pain from suffering, and that as a utilitarian moral theory it considers only the alleged pain of the aborted sentient fetus and disregards the pregnant woman's pain and suffering. And, finally, sentientism leaves out of our moral consideration living and non-living entities that deserve moral respect. The main thrust of the dissertation is that the argument of sentience as its advocates present it has no neurophilosophical grounds. Therefore, the argument from sentience is not a convincing argument in favour or against abortion.
AFRIKAANSE OPSOMMING: Morele teorieë wat handeloor aborsie word dikwels as wedersyds uitsluitend beskou. "Pro-life" kampvegters hou oor die algemeen vol dat aborsie onder alle omstandighede moreel veroordeelbaar is, omdat die lewe van meet af heilig is. Daarteenoor hou die ekstreem-liberale oogpunt, wat deur "Pro-choice" voorstaanders ingeneem word, vol dat die ongeborene nie 'n persson is nie, en as sulks geen morele status het nie. Volgens hierdie standpunt is daar geen konflik van regte hier ter sprake nie; vroue het uitsluitelike beskikkingsreg oor hulle eie liggame. Dus is dit toelaatbaar om onder hierdie omstandighede 'n "nie-persoon" om die lewe te bring. Tussen hierdie twee ekstreme standpunte argumenteer party morele filosowe dat die voorbewuste embrio of fetus nie skade berokken kan word nie, omdat dit nie oor die vermoë beskik om pyn of plesier te voel nie. Dit is juis bewussyn en die vermoë om waar te neem wat morele status aan 'n entiteit (hetsy menslik of nie-menslik) verleen. Dus is dit toelaatbaar om 'n voorbewustw embrio of fetus te aborteer. Neurofilosofie basseer filosofiese gevolgtrekkinge op neurolgiese beginsels. Met andere woorde, so 'n standpunt sal eis dat 'n argument oor bewustheid op betroubare neurologiese feite gebasseer word, om sodoende met sekerheid morele status, al dan nie, aan de fetus of embrio toe te ken. Die vraag is dan: Wat is die basiese neuroanatomiese en neurofiologiese apparatuur waaroor 'n entiteit moet beskik om as bewus beskou te word? Die antwoord op hierdie vraag vereis dan ook 'n redelik grondige kennis van die evolusie, anatomie en funksie van die brein. Wanneer die vraagstuk van naderby beskou word, word dit duidelik dat voorstaanders van die bewustheids-argument oor die algemeen nie hulle standpunte op oortuigende, neurologiese feite berus nie. Hulle beweringe rus dan eerder op emosie en op waargenome optredes wat voorkom asof dit 'n reaksie op pyn is. Nog 'n tekortkoming van die bewustheids-argument is dat dit nie 'n onderskeid tref tussen die konsep van pyn en die van leiding nie, en dat dit as 'n utilitaristiese morele teorie slegs die beweerde pyn van die ge-aborteerde fetus in ag neem en nie die leiding van die swanger vrouw nie. Ten slotte neem die bewustheids-argument ook nie morele status van lewende en nie-lewende entiete, wat geregtig is op morele respek, in ag nie. Die hoof uitgangspunt van hierdie dissertasie is dan dat die bewustheids-argument, soos wat dit tans deur voorstanders daarvan voorgehou word, nie neurofilosfies begrond kan word nie. Dus is die argument vanuit 'n bewustheids-standpunt nie 'n oortuigende argument hetsy vir of teen aborsie nie.
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Lo, Kak Keung. "Environmental sentience of residential end-users towards design attributes." Thesis, Robert Gordon University, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.425378.

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Mathews-Pett, Amelia. ""Full On Toy Story": Exploring the Belief in Object Sentience in Western Culture." DigitalCommons@USU, 2018. https://digitalcommons.usu.edu/etd/7085.

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This thesis considers, from a folklorist’s perspective, the people in Western society who believe that everyday objects have feelings. It establishes these people as a cohesive group for study, referred to as “people to experience the belief in object sentience,” then analyzes their personal accounts of the experience to find both commonalities and differences. From this analysis and discussion of folkloristic perspectives on belief, the main argument is established: people in this group have generally been marginalized and could benefit from a more careful consideration of their beliefs.
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Bjoran, Kristina (Kristina Ashley). "Nico's bubbles : the story of a whale, some crows, and the search for sentience." Thesis, Massachusetts Institute of Technology, 2011. http://hdl.handle.net/1721.1/68471.

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Thesis (S.M. in Science Writing)--Massachusetts Institute of Technology, Dept. of Humanities, Graduate Program in Science Writing, 2011.
Cataloged from PDF version of thesis.
Includes bibliographical references (p. 39-42).
Humans have long been drawn to the study of nonhuman animal cognitive and emotional intelligence, but have long come up short. Cognitive scientists look for signs of a sense of self, the ability to solve problems, and the capacity for communication in a vast array of nonhuman species, from cephalopods to primates. In this particular search, science has been increasingly successful as researchers report that New Caledonian crows can use tools to solve rather complex problems; that dolphins and songbirds can identify themselves in mirrors; and that dogs can "turn off' survival drives in order to engage in play behavior. In fact, nonhuman animal intelligence research is exploding rather wildly onto the scene. Other scientists aren't as fortunate. They have a much more difficult time identifying with any certainty that nonhuman animals experience emotion, but the answers are approaching illumination. Mice show signs of empathy. Rats laugh when they play...and when intrepid researchers tickle them. Anxious dogs respond identically to humans when fed meat-flavored Prozac. No matter what these behaviors look like, however, emotional experience is subjective and thus still just beyond of scientific reach. As long as subjective experience of nonhuman animals is brushed off by science, the search for evidence of cognitive and emotional intelligence in these creatures is at a hard-headed stand-still. Wrought with fears of anthropomorphism and crushed reputations, these research areas are perpetually at risk for withering away into scientific obscurity. A transformation of thought, a readjustment of methods is deeply needed. A revolution is likely close around the corner, and with it will come a move away from anthropocentric science, as well as some difficult ethical and moral questions.
by Kristina Bjoran.
S.M.in Science Writing
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Petrone, Deborah Amorette. "A Narrative Analysis of Women’s Desires and Contributions to Community, Sentience, Agency and Transformation." The Ohio State University, 2016. http://rave.ohiolink.edu/etdc/view?acc_num=osu1451650827.

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Greenshields, Barbara, and n/a. "Memento Mori: A Personal Story of Impermanance." Griffith University. Queensland College of Art, 2005. http://www4.gu.edu.au:8080/adt-root/public/adt-QGU20060727.123955.

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My project reflects upon our body's impermanence and our efforts to balance the enormity of the concept of mortality with living every day. It investigates the condition of being that one cannot permit oneself to know too often, that is, the condition of, inhabiting a body through which one engages meaningfully with the world as a conscious being, but aware that this body will die. Within this framework, I investigate concepts of consciousness, sentience, and impermanence. These are concepts that are not clearly delineated in experience. There is a need to grasp them by means of other concepts that are understood in clearer terms. Using the quotidian experiences of food preparation, eating and the domestic as metaphorical tools, I delve into these themes. As I worked with these ideas the wider possibilities, both material and conceptual became evident. I expanded the initial medium of food to encompass personal objects and daily bodily processes in my attempt to probe complicated feelings about the impermanence of my own body. The project matured into a closer examination of what could be read as signs in every day life, of my body's vulnerability to death. The specific areas of focus are: Skin, Reanimation of the inanimate, Mouth, Concepts of the internal, Organs, Offal, Transmogrification, Organic destiny. Beginning with the skin that we are encased in, I used my body as an armature to produce a facsimile of my own hollowed-out empty skin. In Reanimation of the inanimate, I explore the continuum from preserved food to fermented food investigating the development from food as organic material whose life had passed to food as organic material in which change is an indicator of ongoing life. In the section titled Mouth, I consider the concept of exploring the world with one's mouth and the notion of anti-food. Introduced in Concepts of the internal are three investigations of the internal human body: anatomical illustrations from the sixteenth century, a cinematic portrayal from 1966 that has included in its subtext a spiritual journey, and a current project in which the internal human body is seen as purely scientific data. In Organs I investigate the idea of ingesting 'properties of character' that can be culturally associated with internal organs and the possibility that such characteristics could permeate the person ingesting them. In the section titled Offal, I propose that the polarity of life and death inherent in food is most evident when eating a meal of offal. In Transmogrificaation, I consider the conundrum of my internal organs, that is, they are mine in fact they are 'me' and at the same time they are foreign to me. In this section, I also investigate the concept of my body as a conduit with the ability to transport and transform matter. Finally, in Organic destiny I posit the notion that as bodies we are an ongoing process, an accumulation of matter built up over time and that we are small participants in a much bigger phenomenon.
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Greenshields, Barbara. "Memento Mori: A Personal Story of Impermanance." Thesis, Griffith University, 2005. http://hdl.handle.net/10072/365392.

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My project reflects upon our body's impermanence and our efforts to balance the enormity of the concept of mortality with living every day. It investigates the condition of being that one cannot permit oneself to know too often, that is, the condition of, inhabiting a body through which one engages meaningfully with the world as a conscious being, but aware that this body will die. Within this framework, I investigate concepts of consciousness, sentience, and impermanence. These are concepts that are not clearly delineated in experience. There is a need to grasp them by means of other concepts that are understood in clearer terms. Using the quotidian experiences of food preparation, eating and the domestic as metaphorical tools, I delve into these themes. As I worked with these ideas the wider possibilities, both material and conceptual became evident. I expanded the initial medium of food to encompass personal objects and daily bodily processes in my attempt to probe complicated feelings about the impermanence of my own body. The project matured into a closer examination of what could be read as signs in every day life, of my body's vulnerability to death. The specific areas of focus are: Skin, Reanimation of the inanimate, Mouth, Concepts of the internal, Organs, Offal, Transmogrification, Organic destiny. Beginning with the skin that we are encased in, I used my body as an armature to produce a facsimile of my own hollowed-out empty skin. In Reanimation of the inanimate, I explore the continuum from preserved food to fermented food investigating the development from food as organic material whose life had passed to food as organic material in which change is an indicator of ongoing life. In the section titled Mouth, I consider the concept of exploring the world with one's mouth and the notion of anti-food. Introduced in Concepts of the internal are three investigations of the internal human body: anatomical illustrations from the sixteenth century, a cinematic portrayal from 1966 that has included in its subtext a spiritual journey, and a current project in which the internal human body is seen as purely scientific data. In Organs I investigate the idea of ingesting 'properties of character' that can be culturally associated with internal organs and the possibility that such characteristics could permeate the person ingesting them. In the section titled Offal, I propose that the polarity of life and death inherent in food is most evident when eating a meal of offal. In Transmogrificaation, I consider the conundrum of my internal organs, that is, they are mine in fact they are 'me' and at the same time they are foreign to me. In this section, I also investigate the concept of my body as a conduit with the ability to transport and transform matter. Finally, in Organic destiny I posit the notion that as bodies we are an ongoing process, an accumulation of matter built up over time and that we are small participants in a much bigger phenomenon.
Thesis (PhD Doctorate)
Doctor of Philosophy (PhD)
Queensland College of Art
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Books on the topic "Sentience"

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McCullagh, Peter. Fetal sentience. London: All-Party Parliamentary Pro-Life Group, 1996.

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Drucker, Johanna. Emerging sentience. Charlottesville: JAB Books, 2001.

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Sentience: Poems. Salzburg, Austria: University of Salzburg, 1997.

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Commission of Inquiry into Fetal Sentience. Human sentience before birth. [U.K.]: CARE, 1996.

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Broom, D. M., ed. Sentience and animal welfare. Wallingford: CABI, 2014. http://dx.doi.org/10.1079/9781780644035.0000.

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Sentience: A novel of first contact. New York, N.Y: Daw Books, 1986.

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Sentience and sensibility: A conversation about moral philosophy. Las Vegas, NV: Parmenides Publishing, 2008.

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Papacharissi, Zizi, ed. A Networked Self and Human Augmentics, Artificial Intelligence, Sentience. New York: Routledge, Taylor & Francis Group, 2018. |: Routledge, 2018. http://dx.doi.org/10.4324/9781315202082.

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Turner, Jacky. Stop-look-listen: Recognising the sentience of farm animals. Petersfield, Hampshire, UK: Compassion in World Farming Trust, 2003.

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The problem of the sentience of plants in earliest Buddhism. Tokyo: International Institute for Buddhist Studies, 1991.

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Book chapters on the topic "Sentience"

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Engelsted, Niels. "Sentience." In Catching Up With Aristotle, 35–39. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-51088-0_4.

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Smith, Andrew F. "Plant Sentience." In Encyclopedia of Food and Agricultural Ethics, 1–8. Dordrecht: Springer Netherlands, 2018. http://dx.doi.org/10.1007/978-94-007-6167-4_621-1.

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Smith, Andrew F. "Plant Sentience." In A Critique of the Moral Defense of Vegetarianism, 11–37. New York: Palgrave Macmillan US, 2016. http://dx.doi.org/10.1057/9781137554895_2.

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Estrada, Leif. "Towards sentience." In Codify, 279–88. Milton Park, Abingdon, Oxon ; New York, NY : Routledge, 2018.: Routledge, 2018. http://dx.doi.org/10.4324/9781315647791-26.

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Smith, Andrew F. "Plant Sentience." In Encyclopedia of Food and Agricultural Ethics, 1985–92. Dordrecht: Springer Netherlands, 2019. http://dx.doi.org/10.1007/978-94-024-1179-9_621.

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Cotofana, Alexandra. "Literatures of Sentience." In Xenophobic Mountains, 49–82. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-031-13112-7_3.

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Cotofana, Alexandra. "Ethnographies of Sentience." In Xenophobic Mountains, 15–48. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-031-13112-7_2.

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Archer, Margaret S. "Sapience and sentience." In What is Essential to Being Human?, 40–55. Abingdon, Oxon ; New York, NY : Routledge, 2021. | Series: The future of the human: Routledge, 2021. http://dx.doi.org/10.4324/9780429351563-3.

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Allcorn, Seth, and Howard F. Stein. "The Sentience of Followership." In Psychoanalytic Insights into Social, Political, and Organizational Dynamics, 163–78. New York: Routledge, 2021. http://dx.doi.org/10.4324/9781003176084-16.

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Law, John, and Marianne Elisabeth Lien. "The Practices of Fishy Sentience." In Humans, Animals And Biopolitics, 30–47. New York : Routledge, 2016. |: Routledge, 2016. http://dx.doi.org/10.4324/9781315587639-2.

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Conference papers on the topic "Sentience"

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Tucker, Grant. "Forming an ethical paradigm for morally sentient robots: Sentience is not necessary for evil." In 2015 IEEE International Symposium on Technology and Society (ISTAS). IEEE, 2015. http://dx.doi.org/10.1109/istas.2015.7439420.

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Flanagan, Brian J. "Notes Toward A Theory Of Artificial Sentience." In Robotics and IECON '87 Conferences, edited by David P. Casasent and Ernest L. Hall. SPIE, 1988. http://dx.doi.org/10.1117/12.942752.

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Monsó, S. "59. Why insect sentience might not matter very much." In 14th Congress of the European Society for Agricultural and Food Ethics. The Netherlands: Wageningen Academic Publishers, 2018. http://dx.doi.org/10.3920/978-90-8686-869-8_59.

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Yerdon, Valarie. "The Songbird and the Robotic Self-Awakening." In 13th International Conference on Applied Human Factors and Ergonomics (AHFE 2022). AHFE International, 2022. http://dx.doi.org/10.54941/ahfe1001459.

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The songbird sings a beautiful melody when there is no ecological need, and the imagination and curiosity are fueled for investigation with biological models of cognitive mechanisms of animal communication. Many animal sensory signals remain a mystery to the logical reasoning of science. Through the evolutionary game theory in ecological cognitive science, predictions are made regarding the signal cost, circumstances, and the individual agent’s state, about which signals (continuous or discrete) should be valued in certain circumstances, but not the details of signal design nor any clue as to why the signals are so diverse in form. In this, investigations have the what, when/where, but not the why. This is reflective of where the debate on robotic consciousness sits. A robot can be programmed to decide to carry out an action in an “if-then” case and use logical algorithms to ensure the calculations can be made to match the possibilities of situations, but to act randomly as an expression of feelings, emotions, passions, or just for the sake of the act, is beyond a calculation. It is the “why” of an existent consciousness, in the “just because” reasoning for the feeling, thought, emotion, passion, or compassion that occurred for the act to come to fruition. A sentient act from emotion or passion may not be a programmable option, as it comes from the identity and free will of the conscious self. The question to be discussed in this paper is whether robots could someday possess a level of consciousness and sentience, to match that of a living human being. This paper will investigate the position that robots will reach a level of sentience and consciousness through the intelligent learning systems of AI. There is strong support for the position that there is a way for electronic networks to become more like human neural networks. The nano and biotechnology grow and the understanding of the human physiology will increase, throughout the smallest of details with neurons, networks, and into the compatibility of neural with electronic systems. AI systems have begun to find support and integration with biotechnology with nanotechnology (West, 2000).
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Gallagher, Deborah. "On Sentience and Solidarity: Disability, Nonhuman Animals, and Inclusive Education." In 2020 AERA Annual Meeting. Washington DC: AERA, 2020. http://dx.doi.org/10.3102/1572962.

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Mahalingam, Ganapathy. "Generating the spatial forms of auditoriums based on distributed sentience." In 175th Meeting of the Acoustical Society of America. Acoustical Society of America, 2017. http://dx.doi.org/10.1121/2.0000966.

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Walker, R. L. "Sentience - using electronic horizon data to improve hybrid vehicle fuel economy." In IET Road Transport Information and Control Conference and the ITS United Kingdom Members' Conference (RTIC 2008). Institution of Engineering and Technology, 2008. http://dx.doi.org/10.1049/ic.2008.0782.

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EASOM, PHILIP, AHMED BOURIDANE, FEIYU QIANG, LI ZHANG, CAROLYN DOWNS, and RICHARD JIANG. "In-House Deep Environmental Sentience for Smart Homecare Solutions Toward Ageing Society." In 2020 International Conference on Machine Learning and Cybernetics (ICMLC). IEEE, 2020. http://dx.doi.org/10.1109/icmlc51923.2020.9469531.

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Kruijff, Geert-Jan M. "Achieving common ground under asymmetric agency and social sentience in communication for human-robot teaming." In 2012 IEEE International Symposium on Safety, Security, and Rescue Robotics (SSRR). IEEE, 2012. http://dx.doi.org/10.1109/ssrr.2012.6523921.

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Kawsar, Fahim, Kaori Fujinami, and Tatsuo Nakajima. "A lightweight indoor location model for sentient artefacts using sentient artefacts." In the 2007 ACM symposium. New York, New York, USA: ACM Press, 2007. http://dx.doi.org/10.1145/1244002.1244347.

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Reports on the topic "Sentience"

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Crispin, Darla. Artistic Research as a Process of Unfolding. Norges Musikkhøgskole, August 2018. http://dx.doi.org/10.22501/nmh-ar.503395.

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As artistic research work in various disciplines and national contexts continues to develop, the diversity of approaches to the field becomes ever more apparent. This is to be welcomed, because it keeps alive ideas of plurality and complexity at a particular time in history when the gross oversimplifications and obfuscations of political discourses are compromising the nature of language itself, leading to what several commentators have already called ‘a post-truth’ world. In this brutal environment where ‘information’ is uncoupled from reality and validated only by how loudly and often it is voiced, the artist researcher has a responsibility that goes beyond the confines of our discipline to articulate the truth-content of his or her artistic practice. To do this, they must embrace daring and risk-taking, finding ways of communicating that flow against the current norms. In artistic research, the empathic communication of information and experience – and not merely the ‘verbally empathic’ – is a sign of research transferability, a marker for research content. But this, in some circles, is still a heretical point of view. Research, in its more traditional manifestations mistrusts empathy and individually-incarnated human experience; the researcher, although a sentient being in the world, is expected to behave dispassionately in their professional discourse, and with a distrust for insights that come primarily from instinct. For the construction of empathic systems in which to study and research, our structures still need to change. So, we need to work toward a new world (one that is still not our idea), a world that is symptomatic of what we might like artistic research to be. Risk is one of the elements that helps us to make the conceptual twist that turns subjective, reflexive experience into transpersonal, empathic communication and/or scientifically-viable modes of exchange. It gives us something to work with in engaging with debates because it means that something is at stake. To propose a space where such risks may be taken, I shall revisit Gillian Rose’s metaphor of ‘the fold’ that I analysed in the first Symposium presented by the Arne Nordheim Centre for Artistic Research (NordART) at the Norwegian Academy of Music in November 2015. I shall deepen the exploration of the process of ‘unfolding’, elaborating on my belief in its appropriateness for artistic research work; I shall further suggest that Rose’s metaphor provides a way to bridge some of the gaps of understanding that have already developed between those undertaking artistic research and those working in the more established music disciplines.
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Phillips, Donald A., Yitzhak Spiegel, and Howard Ferris. Optimizing nematode management by defining natural chemical bases of behavior. United States Department of Agriculture, November 2006. http://dx.doi.org/10.32747/2006.7587234.bard.

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This project was based on the hypothesis that nematodes interacting with plants as either parasites or beneficial saprophytes are attracted to their host by natural products. This concept was supported by numerous observations that parasitic nematodes are attracted to root exudates. Our overall goal was to identify nematode sensory compounds from root exudates and to use that information for reducing nematicide applications. We applied skills of the investigators to achieve three specific objectives: 1) Identify nematode behavioral cues (e.g., attractants or repellents) in root exudates; 2) Identify new natural nematicidal compounds; and 3) Combine a natural attractant and a nematicide into a nematode trap. Because saprophytic nematodes benefit plants by mineralizing organic matter, we sought compounds attractive primarily to parasitic nematodes. The project was constructed on several complementary foundations. First, data from Dr. Spiegel’s lab showed that under aseptic conditions Ditylenchus dipsaci, a parasite on onion, is attracted to certain fractions of onion root exudates. Second, PI Phillips had a sizeable collection of natural plant products he had identified from previous work on Rhizobium-legume interactions, which could be tested “off the shelf”. Third, Dr. Ferris had access to aseptic and natural populations of various saprophytic and parasitic nematodes. The project focused on five nematode species: D.dipsaci, Heterodera avenae, and Tylenchulussemipenetransat ARO, and Meloidogyne javanicand Caenorhabditis elegans at UCD. Ten pure plant compounds, mostly flavonoids, were tested on the various nematode species using six different assay systems. Results obtained with assorted test systems and by various scientists in the same test systems were essentially irreproducible. Many convincing, Many convincing, i.e. statistically significant, results in one system or with one investigator could not be repeated with other assays or different people. A recent report from others found that these compounds, plus another 30, were inactive as attractants in three additional parasitic nematode species (Wuyts et al. Nematology 8:89- 101, 2006). Assays designed to test the hypothesis that several compounds together are required to attract nematodes have thus far failed to find a reproducibly active combination. In contrast to results using pure plant compounds, complex unfractionated exudates from aseptic onion root reproducibly attracted D. dipsaci in both the ARO and UCD labs. Onion root exudate collection, separation into HPLC fractions, assays using D. dipsaci and MS-MS experiments proceeded collaboratively between ARO and UCD without any definitive identification of an active compound. The final active fraction contained two major molecules and traces of several other compounds. In the end, analytical studies were limited by the amount of onion root exudate and the complexity of the purification process. These tests showed that aseptic plant roots release attractant molecules, but whether nematodes influence that release, as insects trigger release of attractants from plants, is unknown. Related experiments showed that the saprophyte C. elegans stimulates its prey, Pseudomonas bacteria, to increase production of 2, 4-diacetylphloroglucinol (DAPG) a compound that promotes amino acid exudation by plant roots. It is thus possible that saprophytic nematodes are attracted primarily to their bacterial or fungal prey and secondarily to effects of those microorganisms on root exudation. These observations offer promising avenues for understanding root-zone interactions, but no direct routes to controlling nematodes in agriculture were evident. Extracts from two plant sources, Chrysanthemum coronarium and Sequoia sempervirens, showed nematicidal activity at ARO and UCD, respectively. Attempts to purify an active compound from S. sempervirens failed, but preliminary results from C. coronarium are judged to form a potential basis for further work at ARO. These results highlight the problems of studying complex movement patterns in sentient organisms like nematodes and the issues associated with natural product isolation from complex mixtures. Those two difficulties combined with complications now associated with obtaining US visas, slowed and ultimately limited progress on this project. As a result, US investigators expended only 65% of the $207,400 originally planned for this project. The Israeli side of the project advanced more directly toward its scientific goals and lists its expenditures in the customary financial report.
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