Sentience in Buddhism is the state of having senses (
sat + ta in Pali, or
sat + tva in Sanskrit). In Buddhism, the senses are six in number, the sixth being the subjective experience of the mind. Sentience is simply awareness prior to the arising of
Skandha. Thus, an animal qualifies as a sentient being.
Animal rights and sentience
Main articles:
Animal consciousness,
Animal cognition,
Animal rights, and
Pain in animals
In the philosophy of animal rights, sentience implies the ability to experience
pleasure and
pain. Animal-rights advocates typically argue that any sentient being is entitled at a minimum to the right not to be subjected to unnecessary suffering, though they may differ on what other rights (e.g., the right to life) may be entailed by simple sentience.
Sentiocentrism describes the theory that sentient individuals are the center of moral concern.
The 18th-century philosopher
Jeremy Bentham compiled enlightenment beliefs in
Introduction to the Principles of Morals and Legislation, and he included his own reasoning in a comparison between slavery and
sadism toward animals:
The French have already discovered that the blackness of the skin is no reason why a human being should be abandoned without redress to the caprice of a tormentor [see Louis XIV's
Code Noir]... What else is it that should trace the insuperable line? Is it the faculty of reason, or, perhaps, the faculty of discourse? But a full-grown horse or dog is beyond comparison a more rational, as well as a more conversable animal, than an infant of a day, or a week, or even a month, old. But suppose the case were otherwise, what would it avail?
The question is not Can they reason? nor, Can they talk? but, Can they suffer?[2]
In the 20th century, Princeton University professor
Peter Singer argued that Bentham's conclusion is often dismissed by an appeal to a distinction that condemns human suffering but allows non-human suffering, typically "appeals" that are
logical fallacies (unless the distinction is factual, in which case the appeal is just one logical fallacy,
petitio principii). Because many of the suggested distinguishing features of humanity—extreme intelligence; highly complex language; etc.—are not present in marginal cases such as young or mentally disabled humans, it appears that the only distinction is a prejudice based on species alone, which animal-rights supporters call
speciesism—that is, differentiating humans from other animals purely on the grounds that they are human.
Gary Francione also bases his
abolitionist theory of animal rights, which differs significantly from Singer's, on sentience. He asserts that "all sentient beings, humans or nonhuman, have one right: the basic right not to be treated as the property of others."
[3]
Andrew Linzey, founder of the Oxford Centre for Animal Ethics in England, is known as a foremost international advocate for recognizing animals as sentient beings in biblically-based faith traditions. The Interfaith Association of
Animal Chaplains encourages
animal ministry groups to adopt a policy of recognizing and valuing sentient beings.
In 1997 the concept of animal sentience was written into the basic law of the European Union. The legally-binding protocol annexed to the Treaty of Amsterdam recognizes that animals are "sentient beings", and requires the EU and its member states to "pay full regard to the welfare requirements of animals".
The laws of several states include certain invertebrates such as cephalopods (octopuses, squids) and decapod crustaceans (lobsters, crabs) in the scope of animal protection laws, implying that these animals are also judged to be capable of
experiencing pain and suffering.
[4]
David Pearce is a British philosopher of the negative utilitarian school of ethics. He is most famous for his advocation of the idea that there exists a strong ethical imperative for humans to work towards the abolition of suffering in all sentient beings.