Swatting a mosquito generally doesn't induce suffering, if it's done quickly. And since they are not social animals other mosquito probably won't suffer from the loss.

This is like saying it is okay to kill a lonely person with no friends and family, as long as it is an instant death.

The point is about suffering.

I don't agree with you that suffering is the single center concept to base your moral judgement on these issues. Not all living things that i care about are able to suffer, and I do not care about all living things that do suffer. I do not care that i cause a mosquito suffering by killing it (wounding it), if it is sucking my blood, or even just being annoying when flying around me, because I value my comfort above its existence (and suffering). I expect you do the same? This is speciesism.

That's like saying people have a good reason to beat people who don't look like them: racism.

Except we both agree that racism is wrong. We do not both agree that speciesism is wrong.

Scientific papers usually define what they are studying.

When I say concrete meaning I mean that sentience is an abstract concept of which we can observe evidence of, but we cannot define clearly what it is. In the report you mentioned, you will see that they give 8 criteria for scientific evidence of sentience, i.e. these do not define what sentience is, but they are criteria that we presume sentient beings should satisfy. They even require several pages to explain the complications of how to define sentience and how to observe it.

I do admit that the extent of study on sentience of animals is greater than I initially thought, and I can see that one might have reasonably sufficient knowledge to judge, with some certainty, which life organism might be sentient (under definitions such as the one used in the report). But it seems to me nearly all animals fall under this umbrella of "some level of sentience", I found this paper highlighting that many insects seem to have cognitive abilities, and might be capable of feeling harm. So to what extent must this go, can you not swat a mosquito in fear of its suffering?

If I throw a rock to the ground, it doesn’t make sense to say I harmed the rock, because a rock can’t experience being harmed

But a rock is not alive, there is no evolutionary force driving its interest, as with all other living organisms. A sea cucumber has no proper nervous system (as I understand from a quick search), and thus could not "feel" pain. Yet, if you cut one in half, I would say that you have harmed it. But this is really just discussing the semantics of the word "harm", the real point is that you are doing something to the organism that goes against its natural interests.

If we do not follow speciest dogma, we might as well eat other humans. Indeed meat eaters don’t really have good reasons to exclude human meat.

Yes they do, speciesism. A quite natural reason.

I don't think it is disingenuous at all. You may draw the line at sentience, but you have provided no argument for why this is correct. Why must we consider the harm exactly up to sentience? Why must we only consider conscious pain resulting from harm, and not nociception? It is easy to dismiss people as disingenuous, especially if you don't really have any arguments for your case.

I don't see how there can exist any good arguments for where to draw the line, which is why it bothers me when people claim the moral high ground, but cannot offer any arguments on why their behaviour is most morally correct. You can say "reduce suffering of sentient beings", and most people probably agree, but I think it is completely natural to prioritise yourself, your family and friends and your species above other animals. So how much suffering of yourself is as important as the suffering of a chicken. Probably substantially less. I don't think you will ever convince anyone of your beliefs by simply denying that their weightings of human-to-animal suffering is wrong and yours is right.

A straw man argument is when the other person believes A and you act like they in fact believe B, so you argue against B.

I am not claiming they believe it immoral to kill plants. Quite the opposite, I don't think anyone believes this in general. Therefore, it is not a straw man.

I don't believe this is a straw man argument, I never claim that they believe these conclusions. Quite the opposite, I am showing how their argument, not their conclusion, is not good. As I understand their argument, it is basically this:

(i) If something does not want to be killed, it is morally wrong to kill it. (ii) Animals do not want to be killed. Thus, it is morally wrong to kill animals.

I do not agree with (i), which I try to explain by reductio ad absurdum, arguing that if (i) is true it leads to obviously incorrect conclusions, thus (i) must be false.

Sure, so then they should instead be arguing that sentience is the morally correct line to draw.

I don't agree on your analysis of sentience. The term sentience has no concrete meaning, so how can you base your moral judgements on this? Plenty of plant life has senses and are able to "feel" things.

If something (living or not) cannot experience suffering then you can’t harm it, by definition

This follows no definition of harm that I am aware of, and I do not agree with it. If you are not aware that you have been harmed, you are still harmed. So you should also be able to be harmed even when you could not be aware of it. Therefore, I do not accept this sentiocentric (just learned this word) argument.

There are good reasons to treat different beings differently but they should be based on the beings’ interests, not their species

And this is one of those reasons. A human's (or any other animal's) continued existence is mutually exclusive with the food's continued existence. If we do not follow speciest dogma, we might as well eat other humans.

This argument also implies that "dominionism" is wrong, i.e. all life has a right to not be killed or abused. Yet human life is impossible without killing and consuming other living organisms, be it plants, animals og fungi. Thus it is unethical to continue living.

This argument is bad, because for human life to be possible, you must draw the line between life that you consider ethical to kill and life that you consider unethical to kill.

En stor fordel ved AAU er at du selv styrer hvor meget arbejde du vil ligge i det. Du skal bare møde op til 4 eksamener per semester (1 per kursus og 1 projekteksamen), alt anden styrer du selv. Jeg havde meget programmeringserfaring før jeg startede på datalogi, men synes ikke jeg kedede mig, så lavede jeg bare nogle mere avancerede ting.

Projekterne på første og andet semester er dog forfærdelige i forhold til de senere, hvor det bliver helt fantastisk. De shoehorner alt muligt PBL-lort ind, som suger lysten til at studere. Men det er heldigvis kun de første to semestre ;).

I forhold til ansøgninger, synes jeg klart det er en god ide. Spørgmål 2 synes jeg dog at være underligt. Mit brugernavn er bare et navn jeg bruger online. Der er ikke rigtig mere at sige end det. Jeg havde også lidt svært ved spørgsmål 1, men det var måske mere fordi der var meget lidt indhold herinde dengang.

Jeg kan ikke huske hvad de kaldte det, men nogle på mit studie drikker halv porter, halv monster mule (som smager af ingefær). Har også selv prøvet det, og det er bedre end jeg havde troet, men den er sku lidt for opfindsom til min smag.

Hvis man ikke har et svar kan man f.eks. finansiere noget forskning. Men folk kan jo gerne ville have anbefalinger, selvom de ikke kan få dem. Jeg synes, det giver god mening, at være interesseret i at blive klogere på området. At Sundhedsstyrelsen så ikke kan komme med et svar, det er jo en anden sag.