I explained why it's not arbitrary, then pointed to a group that does draw arbitrary distinctions. That's not tu quoque because I'm not saying "you also"
you're saying it's not arbitrary. "no, you" is still a form of tu quoque. you haven't actually made a case that sentience isnt an arbitrary standard, and there isn't a case to be made: sentience isn't a natural phenomenon outside of human subjective classification. without people, there would be no concept of green or warm or sentient, and any of those attributes is an arbitrary standard to use to judge the ethics of a diet.
Are you saying everything we can talk about is arbitrary because everything we can talk about is with words and concepts?
Are you talking about meriological nihilism? (thanks alex oconnor for teaching me that term lol)
I know sentience is real based on the fact that I'm experiencing things right this moment. Based on my understanding of the brain and nervous system, and the strong evidence that those things give rise to my sentience, I think that it's reasonable to extrapolate that other, similar nervous systems/brains are also sentient and their experience is worth consideration in a similar way to how I consider my own experience (among the many other reasons to have a basic level of empathy)
why sentience and not DNA? or literally any other characteristic? your standard is absolutely arbitrary.
Based on my understanding of the brain and nervous system, and the strong evidence that those things give rise to my sentience, I think that it's reasonable to extrapolate that other, similar nervous systems/brains are also sentient and their experience is worth consideration in a similar way to how I consider my own experience (among the many other reasons to have a basic level of empathy)
the same can be said of DNA. this is a completely arbitrary standard, and you would be better served to embrace that than pretending it's somehow objective.
I'm not saying it is objective, I'm saying it's not arbitrary.
If my dna was isolated in a test tube and it could experience things then I would also care about what it experiences. There isn't any evidence I'm aware of that that's the case. Dna is the instructions and tool to build the sentient being, not the sentient being itself. So no, the same couldn't be said of dna. Extrapolating from how much I care about what I experience, I think it's reasonable to care about what things that experience things experience
I'm not saying it is objective, I'm saying it's not arbitrary.
this can't be true. it's self-contradictory.
ok, taboo the word arbitrary. What do you mean when you say arbitrary?
I mean there is no objective reason to set the standard at sentience any more than any other standard.
Then based on the way you are using arbitrary, I see why you think my position is arbitrary. Do you think all positions are arbitrary?
all subjective opinions, like ethics or aesthetics, are.
Hell even to get past solipsism you have to subjectively assume to that your mind and senses accurately reflect the world at least a little bit, otherwise gathering any accurate data or reasoning about that data productively would not be possible
Once you go to a deep enough layer I think you're right. But, the one subjective thing my argument rests on is that you care about your own experience. Anyone who flinches away from touching a hot stove because it hurts cares about their experience at least a little. The next step is recognizing that from an objective view, there's no reason to think your subjective experience is any more important than anyone elses (subjectively there is).
I explained why it's not arbitrary, then pointed to a group that does draw arbitrary distinctions. That's not tu quoque because I'm not saying "you also"
you're saying it's not arbitrary. "no, you" is still a form of tu quoque. you haven't actually made a case that sentience isnt an arbitrary standard, and there isn't a case to be made: sentience isn't a natural phenomenon outside of human subjective classification. without people, there would be no concept of green or warm or sentient, and any of those attributes is an arbitrary standard to use to judge the ethics of a diet.
Are you saying everything we can talk about is arbitrary because everything we can talk about is with words and concepts?
Are you talking about meriological nihilism? (thanks alex oconnor for teaching me that term lol)
I know sentience is real based on the fact that I'm experiencing things right this moment. Based on my understanding of the brain and nervous system, and the strong evidence that those things give rise to my sentience, I think that it's reasonable to extrapolate that other, similar nervous systems/brains are also sentient and their experience is worth consideration in a similar way to how I consider my own experience (among the many other reasons to have a basic level of empathy)
why sentience and not DNA? or literally any other characteristic? your standard is absolutely arbitrary.
the same can be said of DNA. this is a completely arbitrary standard, and you would be better served to embrace that than pretending it's somehow objective.
I'm not saying it is objective, I'm saying it's not arbitrary.
If my dna was isolated in a test tube and it could experience things then I would also care about what it experiences. There isn't any evidence I'm aware of that that's the case. Dna is the instructions and tool to build the sentient being, not the sentient being itself. So no, the same couldn't be said of dna. Extrapolating from how much I care about what I experience, I think it's reasonable to care about what things that experience things experience
this can't be true. it's self-contradictory.
ok, taboo the word arbitrary. What do you mean when you say arbitrary?
I mean there is no objective reason to set the standard at sentience any more than any other standard.
Then based on the way you are using arbitrary, I see why you think my position is arbitrary. Do you think all positions are arbitrary?
all subjective opinions, like ethics or aesthetics, are.
Hell even to get past solipsism you have to subjectively assume to that your mind and senses accurately reflect the world at least a little bit, otherwise gathering any accurate data or reasoning about that data productively would not be possible
Once you go to a deep enough layer I think you're right. But, the one subjective thing my argument rests on is that you care about your own experience. Anyone who flinches away from touching a hot stove because it hurts cares about their experience at least a little. The next step is recognizing that from an objective view, there's no reason to think your subjective experience is any more important than anyone elses (subjectively there is).