Animals possess sight and auditory abilities, but lack language; nevertheless, they are capable of thought. Granted, the development of language is often used as a gauge of mental aptitude in humans: "Language competence is intimately tied to, or maybe even definitive of, our concept of human mentality" (Atherton and Schwartz 137). However, while language is an asset which enables people to conceptualize their world, it is by no means a necessity. This is demonstrated by the ability of physically handicapped persons (e.g., the deaf) and mentally handicapped persons (e.g., victims of cerebral palsy) to communicate using symbols. It is also demonstrated by the reliance on kinesics, body language, in young children. Numerous studies attest to the ability of apes and baboons to communicate using symbols and body language. These studies are the first steps in proving the existence of animal mentation.
Griffin argues that many scientists do not accept the notion of animal mentation because of the difficulty of defining abstract concepts such as "consciousness" and "mind" (163). In reviewing the works of other scholars, Griffin puts forth some working definitions. The concept of mind "encompasses sense perception, feeling and emotion, traits of character and personality, and the volitional aspects of human life, as well as the more narrowly intellectual phenomena" (Griffin 163). Consciousness in an entity suggests "an organism which can have intentions . . . the ability to form a plan, and make a decision--to adopt the plan" (164). Although these terms are defined by their human references, studies indicate that animals, and even insects, demonstrate emotion, volition, and planning in their daily lives. For example, the communicative dances of honeybees convey multi-level messages that suggest conscious thought and the incorporation of new information (178).
The ability to manipulate objects and to investigate new informa...