04/08/2025
Each of us has a suite of perceptual, emotional and cognitive capacities that allow us to engage and understand one another socially. Suppose I am sitting across from you at a pizza party, and I recognise that your gaze is drifting towards the last slice of pizza. I sense that you are feeling a bit agitated or uncertain. I might, then, predict that you are thinking of taking the last slice. If I’m feeling generous, I might encourage you to go for it. If not, I might grab it myself before you make a move.
These capacities help guide and structure all sorts of mundane interactions, and we are generally not even aware we are using them. They are generally, but not perfectly, tuned for human interaction, either through evolution or personal experience.
Things can get messy, though, when we use them to interpret animals.
Perhaps the best-studied version of this is the primate ‘grin’. Other primates will pull back their lips and bare their teeth in a display that looks very much like a human smile. The visual impact of seeing this face is often clear: it looks like the animal is happy, even sometimes deliriously happy.
Our unconscious, automatic minds function in ways we don’t fully grasp and can’t easily foresee
The animal is not happy, it turns out. The exact signalling function varies by species, but it usually signals something more like fear or anxiety, often by a submissive individual in a tense social situation. (In chimpanzees and bonobos, our closest relatives, it seems it can signal pleasure in specific situations; this is likely a sign that the display is evolutionarily related to the human smile.)
Interpreting the emotional lives of animals requires a subtler and more nuanced understanding of anthropomorphism