insects

"The fundamental commandment of ethics, then, is that we cause no suffering to any living creature, not even the lowest, unless it is to effect some necessary protection for ourselves, and that we be ready to undertake, whenever we can, positive action for the benefit of other creatures."

"That does not mean that we should launch a campaign for insect rights. We still do not know enough about insect subjective experiences to do that; and, in any case, the world is far from being ready to take such a campaign seriously. We need first to complete the extension of serious consideration to the interests of vertebrate animals, about whose capacity for suffering there is much less doubt."

"Ultimately, we don't know for sure that invertebrates suffer in a comparative way to other animals, but given that at any moment the earth contains a billion billion insects, it seems prudent to take the precautionary principle. The potential for these insects to consciously experience some kind of suffering must have an impact on how we interact with them, and our crop fields are a very good place to start."

"The ant is the most pugnacious of all animals, and the most muscular compared with its size. It will boldly attack the biggest creature that walks if this creature invades its home. It will fasten its mandibles into an enemy, and allow itself to be torn to pieces without relaxing its hold. Among some savage tribes, certain species of ants are said to be used as surgeons. Infuriated ants are allowed to fasten their mandibles on the opposite edges of a gash, and in this way the wound is closed. The ants are decapitated, and their bodiless heads with their relentless jaws serve as stitches to the wound."

"In conclusion, recent results from neurophysiological, neuroanatomical and behavioral sciences prompt caution when denying consciousness, and therefore the likelihood of presence of pain and suffering or something closely related to it, to insects. This strongly underlines earlier statements that while awaiting results of further research one should consider the possibility that at least some insect species might suffer pain and, as a precaution, always ensure humane handling of these animals, including the application of anesthesia and analgesia for painful procedures and humane killing techniques."

"The question of pain in invertebrates will be extremely difficult to resolve—if, indeed, it is resolvable. In the meantime, perhaps it can be agreed that it is most appropriate to concentrate efforts on maintaining and improving the general well-being of invertebrates used in research, that is, to ensure that these animals are kept in the best and most appropriate conditions during their lives in the laboratory; given the benefit of the doubt in procedures which have the potential to cause pain and distress; and, when the time comes, killed in the most humane manner possible."

"[B]ees and other members of the vast class of insects are all capable of sophisticated, learnt, non-stereotyped behaviours that we associate with consciousness if carried out by people."

"Several scientists and philosophers argue that because invertebrates such as insects, spiders, worms and snails may very well be able to feel pain or suffering, our moral concern should be extended to such beings. Different kinds of evidence have been used to infer whether they can feel pain, including facts about their nervous systems, observations of behavior that indicate learning to avoid harm, and evolutionary arguments about whether feelings of pain would give a fitness advantage. Despite a growing number of studies on invertebrate pain, the evidence is not conclusive, which raises the political and ethical question of what to do under this uncertainty. The uncertainty supports that we should care about the potential suffering of invertebrates such as insects, and take and avoid at least some actions to reduce their potential suffering in case they can suffer. Potential invertebrate suffering is worth paying attention to, even if it is unlikely that they can suffer, primarily because of the large number of individuals involved and the severity of the harms that they endure. For instance, thousands of insects can be killed by boiling to produce one piece of silk clothing. This means that if such invertebrates can suffer substantially, their suffering would be a large-scale ethical disaster. In addition, the fact that invertebrates are so neglected should appeal to effective altruists and others looking to have an outsized impact."

"So, given that we can't be sure whether insects experience pain, how should we treat these creatures? When I was teaching insect anatomy and physiology I insisted that the students anesthetized insects before conducting experiments that we would expect to inflict pain on a mouse. [...] It seems ethically obligatory to guard against the possibility that insects feel pain. If we use anesthetic and it turns out that insects don't experience pain, the material cost of our mistake is very low [...] However, if we don't use anesthetic and it turns out that the insects were in agony, then the moral cost of our mistake is quite high."

"[I]f all sentient beings have equal moral status and insects are sentient, it would seem that we would be obliged to take insects quite seriously indeed. This is highly counterintuitive. Moreover, if all who have moral status have it equally, then we should right now be very invested in the question of whether insects are sentient. If they are, then we are routinely harming trillions of beings with full, equal moral status—a very serious matter. The commonsense reaction that we need not be so concerned with the question of whether insects are sentient suggests that, if they are, their moral status is less than ours, implying that not all who have moral status have it equally."

"Whenever taking a step, always watch for ants and insects. Prohibit the building of fires outside (lest insects be killed) and do not set mountain woods or forests ablaze."

"In the story of the life of the Buddha, in the early days of the saṃgha the monks had no fixed abode but wandered throughout the year. Eventually, the Buddha instructed monks to cease their peregrinations during the torrential monsoon period in order to prevent the killing of insects and worms while walking on muddy roads."

"Thanks that I can say I have never killed a bird. I would not crush the meanest insect which crawls upon the ground. They have the same right to life that I have, they received it from the same Father, and I will not mar the works of God by wanton cruelty."

"I found a dimpled spider, fat and white, On a white heal-all, holding up a moth Like a white piece of rigid satin cloth— Assorted characters of death and blight Mixed ready to begin the morning right, Like the ingredients of a witches' broth A snow-drop spider, a flower like a froth, And dead wings carried like a paper kite. What had that flower to do with being white, The wayside blue and innocent heal-all? What brought the kindred spider to that height, Then steered the white moth thither in the night? What but design of darkness to appall?— If design govern in a thing so small."

"[A] lot of insects are parasites or predators that kill other insects. So if we (accidentally, intentionally or indirectly) kill some insects, especially predators, we might save the lives of many other insects. Or stated differently: saving one ladybird might mean killing hundreds of aphids. Second, insects in the wild can have net-negative lives, i.e. short lives with more negative than positive experiences. These are lives not worth living. This is due to their reproductive strategy: a fertile adult insect can lay thousands of eggs. If the insect population does not explode at an extreme exponential rate, it is logically required that almost all of the newborn insects will have to die prematurely. The ways of dying are often extremely negative experiences: coldness, starvation, predation, parasitism,…. If an insect is killed, it prevents the birth of many insects with net-negative lives. So, if most insects face very short lives anyway and die horrible deaths anyway, it is far from clear whether killing insects increases overall future insect suffering. We need much more scientific research to estimate the overall effect of killing insects on global welfare."

"To let go from my hand a flea that I have caught is a kinder act than to bestow a dirhem on a man in need. There is no difference between the black earless creature which I release and the Black Prince of Kinda who bound the tiara (on his head). Both of them take precaution (against death); and life is dear to it (the flea), and it passionately desires the means of living."

"Y: What are your opinions concerning the propriety of using silk? Z: I disapprove of the act of depriving the living grubs of their silk. I however understand, that numbers of them generally die naturally while enclosed in their silk; also that the silk of these is the most esteemed; and this of course may be used. Though I am averse to the act of depriving the living ones of their natural clothing, and substituting bran in its stead; but I severely censure the usual mode of baking them to death in an oven."

"One cool autumnal night, while lying by his camp-fire in the woods, he observed that the mosquitoes flew in the blaze and were burned. , who wore on his head a tin utensil which answered both as a cap and a mush pot, filled it with water and quenched the fire, and afterwards remarked, "God forbid that I should build a fire for my comfort, that should be the means of destroying any of His creatures.""

"If I died and was offered to be born again as an insect or cease to exist, I would definitely choose not to exist [...] There is enormous inequality among the fates of insects. Some die very young, either as larvae, pupae, or just after having emerged from the pupa stage as adults, and it is difficult to see how most such lives can be good on balance. Death often seems very painful so, because their lives are so short, they do not include enough positive wellbeing to compensate their suffering."

"We have literally no idea at what level of brain complexity consciousness stops. Most people say, "For heaven's sake, a bug isn't conscious." But how do we know? We're not sure anymore. I don't kill bugs needlessly anymore. [...] Probably what consciousness requires is a sufficiently complicated system with massive feedback. Insects have that."

"I know that stepping on a crack won't break my parents' bones. However, there is a chance that bugs can suffer, and that their suffering is of immense proportion. We live in either World 1 or World 2. In the coming years, decades, and centuries, we will discover which of these worlds we inhabit. Let's make sure that if (or when) we realize we live in World 2, we are satisfied that we have a plan in place and are able to do all we can to improve the lives of bugs."

"Jumping spiders (Portia spp.) plan routes towards their prey; and hermit crabs (Pagurus berhnardus) show evidence of motivational trade-offs during shell choice. Furthermore, if their brains are implanted with electrodes, garden snails (Helix aspersa) will learn to displace a lever, an action new to their behavioural repertoire, to stimulate those neural regions involved in sexual behaviour. None of these represent concrete evidence of conscious emotion, but they at least suggest that if cephalopods are to now be protected across Europe, then arachnids, decapod crustaceans and gastropods should be too."

"Great fleas have little fleas upon their backs to bite 'em, And little fleas have lesser fleas, and so ad infinitum. And the great fleas themselves, in turn, have greater fleas to go on; While these again have greater still, and greater still, and so on."

"This could potentially reduce consumption of vertebrate meat, moving farming away from intensive agriculture towards higher welfare organic systems. Yet entomophagy can only make a significant difference if insects are mass-produced [...] What if these trillions of insects also suffer? If we neglect this possibility, it is feasible that we will move from one intensive poor-welfare system to another, where conscious organisms are inhumanely farmed in greater numbers than anything we have seen before."

"Hurt no living thing: Ladybird nor butterfly, Nor moth with dusty wing, Nor cricket cheering cheerily, Nor grasshopper so light of leap, Nor dancing gnat, nor beetle fat, Nor harmless worms that creep."

""Crush not yonder [ant] as it draggeth along its grain; for it too liveth, and its life is sweet to it." A shadow must there be, and a stone upon that heart, that could wish to sorrow the heart even of an [ant]! Strike not with the hand of violence the head of the feeble; for one day, like the ant, thou mayest fall under the foot thyself! Pity the poor moth in the flame of the taper; see how it is scorched in the face of the assembly!"

"If I save an insect from a puddle, life has devoted itself to life, and the division of life against itself is ended."

"I too am subject to division of my will-to-life against itself. In a thousand ways my existence stands in conflict with that of others. The necessity to destroy and to injure life IS imposed upon me. If I walk along an unfrequented path, my foot brings destruction and pain upon the tiny creatures which populate it. In order to preserve my own existence, I must defend myself against the existence which injures it. I become a persecutor of the little mouse which inhabits my house, a murderer of the insect which want to have its nest there, a mass-murderer of the bacteria which may endanger my life. I get my food by destroying plants and animals. My happiness is built upon injury done to my fellow-men."

"Even if the probability of arthropods being sentient is considered much lower (e.g. less than 10%), the precautionary principle should be applied, because there are huge numbers of arthropods. At this moment, there are about 1018 terrestrial arthropods (mostly ants) and 1020 marine arthropods (mostly very small copepods as zooplankton). This can be compared with about 1010 humans. So if arthropods happen to be sentient and we erroneously believe they are not, we are neglecting huge amounts of welfare and suffering. When a lot is at stake, the precautionary principle is reasonable."

"Bees also display optimistic and pessimistic emotional states. In such tests, bees first learned that one stimulus (such as the colour blue) is linked to a sugar reward, while another (such as green) is not. They were then faced with an intermediate stimulus (in this case, turquoise). Intriguingly, they responded to this ambiguous stimulus in a 'glass half full', optimistic manner, if they had encountered a surprise reward (a tiny droplet of sucrose solution) on the way to the experiment. But if they had to suffer through an unexpected, adverse stimulus, they responded in a 'glass half empty' (pessimistic) manner."

"A worm or mollusc that is injured, and perhaps writhing, may be feeling pain but could be showing an automatic response. The change in scientific thinking is that the weight of evidence for some of these animals now indicates that they may be feeling pain [...] Some aspects of the pain system exist in leeches, insects, snails, and swimming sea-slugs. However, we cannot be sure that these animals feel pain, or that they do not feel pain [...] There is a case for some degree of protection for spiders, gastropods and insects."

"[W]ith our present knowledge, it is usually concluded that insects cannot feel pain. Still, doubts have been raised. Among invertebrates, social insects represent a high level of cognition, and their welfare should be considered during handling."

"Among insects, most of the pieces of the evidence required to say that insects feel pain appear in some groups to some extent. However, they do not appear in all groups to the extent which would result in a definitive answer. It would not surprise me to learn that some insects, particularly some of the social insects, would posses [sic] all the pieces of evidence."

"Life is life's greatest gift. Guard the life of another creature as you would your own because it is your own. On life's scale of values, the smallest is no less precious to the creature who owns it than the largest."

"[W]e propose that at least one invertebrate clade, the insects, has a capacity for the most basic aspect of consciousness: subjective experience. In vertebrates the capacity for subjective experience is supported by integrated structures in the midbrain that create a neural simulation of the state of the mobile animal in space. This integrated and egocentric representation of the world from the animal's perspective is sufficient for subjective experience. Structures in the insect brain perform analogous functions. Therefore, we argue the insect brain also supports a capacity for subjective experience. In both vertebrates and insects this form of behavioral control system evolved as an efficient solution to basic problems of sensory reafference and true navigation. The brain structures that support subjective experience in vertebrates and insects are very different from each other, but in both cases they are basal to each clade."

"During the rest of that day there was no other adventure to mar the peace of their journey. Once, indeed, the Tin Woodman stepped upon a beetle that was crawling along the road, and killed the poor little thing. This made the Tin Woodman very unhappy, for he was always careful not to hurt any living creature; and as he walked along he wept several tears of sorrow and regret. These tears ran slowly down his face and over the hinges of his jaw, and there they rusted. When Dorothy presently asked him a question the Tin Woodman could not open his mouth, for his jaws were tightly rusted together. He became greatly frightened at this and made many motions to Dorothy to relieve him, but she could not understand. The Lion was also puzzled to know what was wrong. But the Scarecrow seized the oil-can from Dorothy's basket and oiled the Woodman's jaws, so that after a few moments he could talk as well as before."This will serve me a lesson," said he, "to look where I step. For if I should kill another bug or beetle I should surely cry again, and crying rusts my jaws so that I cannot speak."Thereafter he walked very carefully, with his eyes on the road, and when he saw a tiny ant toiling by he would step over it, so as not to harm it. The Tin Woodman knew very well he had no heart, and therefore he took great care never to be cruel or unkind to anything."

"I would not enter on my list of friends (Though graced with polish'd manners and fine sense, Yet wanting sensibility) the man Who needlessly sets foot upon a worm. An inadvertent step may crush the snail That crawls at evening in the public path; But he that has humanity, forewarned, Will tread aside, and let the reptile live."

"The wing'd Ichneumon for her embryon young Gores with sharp horn the caterpillar throng. The cruel larva mines its silky course, And tears the vitals of its fostering nurse. While fierce Libellula with jaws of steel Ingulfs an insect-province at a meal; Contending bee-swarms rise on rustling wings And slay their thousands with envenom'd stings."

"There is much debate as to whether invertebrates can feel pain, although most species show responses to adverse stimuli."

"E'en 'plaining flies to thee have spoke, Poor trifles as they be; And oft the spider's web thou'st broke, To set the captive free."

"Feeling implies the presence of a mind and a mental experience, [or] consciousness. I have every reason to believe that invertebrates not only have emotions but also the possibility of feeling those emotions."

"Mental Qualities.—There is little to be said on this head. We have seen that worms are timid. It may be doubted whether they suffer as much pain when injured, as they seem to express by their contortions. Judging by their eagerness for certain kinds of food, they must enjoy the pleasure of eating. Their sexual passion is strong enough to overcome for a time their dread of light. They perhaps have a trace of social feeling, for they are not disturbed by crawling over each other's bodies, and they sometimes lie in contact. According to Hoffmeister they pass the winter either singly or rolled up with others into a ball at the bottom of their burrows.* Although worms are so remarkably deficient in the several sense-organs, this does not necessarily preclude intelligence, as we know from such cases as those of Laura Bridgman; and we have seen that when their attention is engaged, they neglect impressions to which they would otherwise have attended; and attention indicates the presence of a mind of some kind. They are also much more easily excited at certain times than at others."

"When a worm is suddenly illuminated and dashes like a rabbit into its burrow—to use the expression employed by a friend—we are at first led to look at the action as a reflex one. The irritation of the cerebral ganglia appears to cause certain muscles to contract in an inevitable manner, independently of the will or consciousness of the animal, as if it were an automaton. But the different effect which a light produced on different occasions, and especially the fact that a worm when in any way employed and in the intervals of such employment, whatever set of muscles and ganglia may then have been brought into play, is often regardless of light, are opposed to the view of the sudden withdrawal being a simple reflex action. With the higher animals, when close attention to some object leads to the disregard of the impressions which other objects must be producing on them, we attribute this to their attention being then absorbed; and attention implies the presence of a mind. Every sportsman knows that he can approach animals whilst they are grazing, fighting or courting, much more easily than at other times. The state, also, of the nervous system of the higher animals differs much at different times, for instance, a horse is much more readily startled at one time than at another. The comparison here implied between the actions of one of the higher animals and of one so low in the scale as an earth-worm, may appear farfetched; for we thus attribute to the worm attention and some mental power, nevertheless I can see no reason to doubt the justice of the comparison."

"Many insects stridulate by rubbing together specially modified parts of their hard integuments. This stridulation generally serves as a sexual charm or call; but it is likewise used to express different emotions [...] anger, terror, jealousy, and love."

"Considerable empirical evidence supports the assertion that insects feel pain and are conscious of their sensations. In so far as their pain matters to them, they have an interest in not being pained and their lives are worsened by pain. Furthermore, as conscious beings, insects have future (even if immediate) plans with regard to their own lives, and the death of insects frustrates these plans. In that sentience appears to be an ethically sound, scientifically viable basis for granting moral status and in consideration of previous arguments which establish a reasonable expectation of consciousness and pain in insects, I propose the following, minimum ethic: We ought to refrain from actions which may be reasonably expected to kill or cause nontrivial pain in insects when avoiding these actions has no, or only trivial, costs to our own welfare."

"It is a sin against that God who created both them and you, to inflict unnecessary suffering upon any of his creatures. Ask yourselves, too, how you would like such treatment, from one stronger than yourself. If you meet a beetle or a caterpillar, step aside, and do not wantonly crush it. And should you see a poor earth-worm, lying in the dusty path, parched with the sun, and too much exhausted to regain his home, extend a kind hand to help him, and place him on the nearest cool and moist ground. He is a harmless little creature, though not pleasing to the eye or agreeable, but he is God’s workmanship: and while you are thankful for being endowed with reason, and with an immortal soul, let the inferior creatures enjoy their little lives while they may."

"From Filament to Fabric Silk seems to have played an important role in the development of loom and weaving technology. Traces of primitive looms and woven fabrics are found in excavations in Egypt, China, India and Peru (2500 to 400 BC)...The silk weavers of China innovated the use of heddle and draw loom, a revolutionary development over the primitive tribal loom. India invented a foot tradle for silk weaving, a technical innovation over the ancient loom."

"Before spinning a cocoon, the silk builds a hammock, an anchorage to hold its cocoon. This material is known as floss or blaze (Italian:Shelia, Japanese: Kebab). The quantity is small and the quality is poor, but it can be used for noil spinning."

"Raw silk: The silk thread produced by the reeling together of the baves of several cocoons. Raw silk has no twist. Poil: A silk yarn formed by twisting raw silk. The twist may be very slight or exceed 3,000 per meter. Tram: A silk yarn formed by doubling two or more raw silk threads and then twisting them slightly, generally 80 to 150 TPM. Crepe: Silk yarn made by several raw silk threads and twisting them to very high levels in the range of 2000 to 4000 TPM."

"The neatness and some cleanness of raw silk are directly influenced whereas size deviation, tenacity and cohesion of raw silk are indirectly influenced by the breed characteristics of the cocoons. The degree of neatness of raw silk is determined on the basis of incidence of the occurrence of defects which are smaller than those classified as “minor cleanliness defects”."