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Next Steps for AI Welfare Research

Talk about a research agenda for AI welfare science, ethics, and policy (2026)

NYU Environmental Law Journal Symposium

Panel about the effects of technology on animal welfare (with David Gruber and Michael Livermore) (2026)

Introducing the Digital Consciousness Model, with Rethink Priorities

Hosted a talk on AI consciousness (2026)

The Moral Status of Bugs, Bots, and Other Beings

Talk about animal and AI sentience, agency, and welfare (2025)

The Moral Circle

Talk about The Moral Circle (2025)

Animals and the Constitution, with John Adenitire and Raffael Fasel

Hosted a talk on the concept of sentience-based constitutionalism (2025)

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I am currently Associate Professor of Environmental Studies, Affiliated Professor of Bioethics, Medical Ethics, Philosophy, and Law, Director of the Center for Environmental and Animal Protection, Director of the Center for Mind, Ethics, and Policy, and Co-Director of the Wild Animal Welfare Program at New York University. I am also a Faculty Fellow at the Guarini Center on Environmental, Energy & Land Use Law at the NYU School of Law and an Advisor at the Animals in Context series at NYU Press, and I was Director of the NYU Animal Studies M.A. Program from 2018-2024.

Program from 2018-2024. I am currently Associate Professor of Environmental Studies, Affiliated Professor of Bioethics, Medical Ethics, Philosophy, and Law, Director of the Center for Environmental and Animal Protection, Director of the Center for Mind, Ethics, and Policy, and Co-Director of the Wild Animal Welfare Program at New York University. I am also a Faculty Fellow at the Guarini Center on Environmental, Energy & Land Use Law at the NYU School of Law and an Advisor at the Animals in Context series at NYU Press, and I was Director of the NYU Animal Studies M.A. Program from 2018-2024.

I am currently Associate Professor of Environmental Studies, Affiliated Professor of Bioethics, Medical Ethics, Philosophy, and Law, Director of the Center for Environmental and Animal Protection, Director of the Center for Mind, Ethics, and Policy, and Co-Director of the Wild Animal Welfare Program at New York University. I am also a Faculty Fellow at the Guarini Center on Environmental, Energy & Land Use Law at the NYU School of Law and an Advisor at the Animals in Context series at NYU Press, and I was Director of the NYU Animal Studies M.A.

Program from 2018-2024. I am currently Associate Professor of Environmental Studies, Affiliated Professor of Bioethics, Medical Ethics, Philosophy, and Law, Director of the Center for Environmental and Animal Protection, Director of the Center for Mind, Ethics, and Policy, and Co-Director of the Wild Animal Welfare Program at New York University. I am also a Faculty Fellow at the Guarini Center on Environmental, Energy & Land Use Law at the NYU School of Law and an Advisor at the Animals in Context series at NYU Press, and I was Director of the NYU Animal Studies M.A. Program from 2018-2024.

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AI systems are becoming more capable and widely deployed, raising questions about whether they can be welfare subjects with morally significant interests. This report offers guidance for studying AI welfare empirically. We start by discussing three dimensions along which research about this topic can vary: the question being asked (whether a system is a welfare subject, and what benefits or harms it if so), the entity being assessed (such as models, instances, and personas), and the kind of evidence being gathered (behavioral, internal, and developmental). Thinking clearly about these issues can help researchers target their experiments and interpret the results. We then apply these tools to consciousness, sentience, and three levels of agency, exploring promising methods and early findings for each. We close with principles for the field: AI welfare research should be probabilistic, pluralistic, thoughtfully targeted, ethically conducted, transparently reported, and informed by research independent of AI companies. The science is young, but rigorous empirical work is both possible and necessary.

The emerging interdisciplinary field of wild animal welfare science (WAWS) explicitly expands the study of welfare to animals in the wild. It has applied value in informing how to improve the welfare of wild animals, ensuring they can thrive as well as survive in the face of the challenges of the Anthropocene. It also has intellectual value by generating new knowledge and insights about the affective states of wildlife. We aim to help scientists and practitioners understand how WAWS can support their work. To facilitate engagement in the field, we articulate core principles and key characteristics, and explore opportunities and challenges. We encourage those with relevant interests to engage in the field’s development and application.

Cities are home to countless wild animals, and the decisions cities make about waste, infrastructure, parks, and public health shape their lives—often invisibly. Yet, local policy has historically treated them as nuisances or problems to be managed away. This brief argues that the welfare of those animals deserves a place in how municipalities approach human-wildlife conflict, and offers a practical roadmap for getting started. It expands the conventional definition of “human-wildlife conflict” to include harms running in both directions. It identifies cities as the right locus for action, since they hold most of the relevant levers and are where most conflict actually happens. The brief offers nine guiding principles—including prevention over reaction and coexistence over control—and a menu of policy options across five mutually reinforcing domains: waste management and food access, humane population management, conflict response and rehabilitation, the built environment, and planning and governance. Drawing on examples from across North America and Europe, it shows that welfare-aligned approaches are already within reach, and that welfare-aligned approaches often align with goals cities are already pursuing—cleaner streets, healthier environments, lower disease risk, and more livable public spaces. This report is sponsored by the NYU Wild Animal Welfare Program with support from CEAP and the Yale Law, Ethics, & Animals Program.

In this chapter I argue that we should extend moral consideration to a much wider range of beings than we currently do. There are at least two reasons why. The first reason is epistemic: We should be open to the possibility that a very wide range of beings have moral status, and we should extend at least some moral consideration to these beings accordingly. The second reason is practical: We now have the power to impact a very wide range of beings, both within and across species, nations, and generations. The upshot is that we should extend at least some moral consideration to quintillions of beings – including invertebrates, plants, and some artificial intelligences – with revisionary implications for many moral theories.

According to what we call the Emotional Alignment Design Policy, artificial entities should be designed to elicit emotional reactions that reflect the entities’ capacities and moral status, or lack thereof. This principle can be violated in two ways: by designing an artificial system that elicits stronger or weaker emotional reactions than its capacities and moral status warrant (overshooting or undershooting), or by designing a system that elicits the wrong type of emotional reaction (hitting the wrong target). Although presumably attractive, practical implementation faces several challenges including: How can we respect user autonomy while promoting appropriate responses? How should we navigate expert and public disagreement and uncertainty about facts and values? To what extent should designs conform to versus attempt to alter user assumptions and attitudes?

Experts have often assumed animals lack consciousness until proven otherwise, but some now suggest changing this presumption. Options include assuming consciousness in all animals, all living beings, all with neurons, all with complex cognition, or even all beings. I assess these options scientifically and ethically, arguing that different defaults make sense in different contexts. For example, a broad assumption of consciousness may be better for ethical theory and scientific practice, since it supports precaution and innovation. However, a narrower assumption may be better for scientific theory and ethical practice, since it works with existing evidence and institutions. By adopting multiple context-specific defaults, we can better serve both science and ethics.

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The Moral Circle

Who Matters, What Matters, and Why

In this book I argue that humanity should expand our moral circle — that is, our conception of which beings morally matter for their own sakes — much farther and faster than many philosophers assume, for two related reasons. First, we should be open to the possibility that a vast number of In this book I argue that humanity should expand our moral circle — that is, our conception of which beings morally matter for their own sakes — much farther and faster than many philosophers assume, for two related reasons. First, we should be open to the possibility that a vast number of.

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The Moral Circle

Who Matters, What Matters, and Why

This book argues that humanity should expand our moral circle — that is, our conception of which beings morally matter for their own sakes — much farther and faster than many philosophers assume, for two related reasons. First, we should be open to the realistic possibility that a vast number of beings can be sentient or otherwise morally significant, including invertebrates and, eventually, AI systems, and we should extend at least some moral consideration to these beings accordingly. Second, we should be open to the realistic possibility that our actions can affect a vast number of beings, including beings who are far away in space and time, and we should extend at least some moral consideration to these beings accordingly as well. The upshot is that we should extend at least some moral consideration to septillions of beings, including and especially future nonhumans, with transformative implications for our lives and societies.

This book is available in print and audio.

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Saving Animals, Saving Ourselves

Why Animals Matter for Pandemics, Climate Change, and Other Catastrophes

This book argues that human and nonhuman fates are increasingly linked. Our use of animals contributes to pandemics, climate change, and other global threats which, in turn, contribute to biodiversity loss, ecosystem collapse, and nonhuman suffering. As a result, we have a moral responsibility to include animals in global health and environmental policy, by reducing our use of them as part of our pandemic and climate change mitigation efforts and increasing our support for them as part of our adaptation efforts. Applying and extending frameworks such as One Health and the Green New Deal, I call for reducing support for factory farming, deforestation, and the wildlife trade; increasing support for humane, healthful, and sustainable alternatives; and considering human and nonhuman needs holistically. I also consider connections with moral status, political status, creation ethics, population ethics, social services, infrastructure, and more.

This book is available in print and audio, and the print edition is available open access.

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Chimpanzee Rights

The Philosophers’ Brief

This book makes the case for chimpanzee rights. Under current US law, one is either a ‘person’ with the capacity for legal rights, or a ‘thing’ without the capacity for legal rights. And currently, all nonhuman animals are classified as things. Focusing on two captive chimpanzees, Kiko and Tommy, we argue that this approach to legal status is unacceptable. We consider the four main conceptions of legal rights and personhood that US courts have affirmed: a species conception, a social contract conception, a community conception, and a capacities conception. We argue that the species conception fails, and that the other conceptions, plausibly interpreted, are compatible with chimpanzee legal personhood. We conclude that if we continue to classify every being as either a person or a thing, then we should classify chimpanzees as persons, not things. We close by considering future directions for animal rights.

This book is available in print.

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Food, Animals, and the Environment

An Ethical Approach

This book examines some of the main impacts that agriculture has on humans, nonhumans, and the environment, as well as some of the main questions that these impacts raise for the ethics of food production, consumption, and activism. Industrial animal agriculture is much more harmful than alternative food systems. It kills hundreds of billions of animals per year; consumes vast amounts of land, water, and energy; and produces vast amounts of waste, pollution, and greenhouse gas emissions. These impacts raise difficult ethical questions. What do we owe members of other species, nations, and generations? And what are the ethics of supporting and resisting unnecessarily harmful industries? The discussion ranges over topics such as effective altruism, abolition and regulation, revolution and reform, individual and structural change, single-issue and multi-issue activism, and legal and illegal activism.

This book is available in print.

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