Abstract: Two-action tests of imitation compare groups that observe topographically different responses to a common manipulandum. The general aim of the two experiments reported here was to find a demonstrator-consistent responding effect in a procedure that could be elaborated to investigate aspects of what was learned about the demonstrated lever response. Experiment 1 was a pilot study with rats of a variant of the two-action method of investigating social learning about observed responses. Groups of observer rats ( Rattus norvegicus) saw a demonstrator push a lever up or down for a food reward. When these observers were subsequently given access to the lever and rewarded for responses in both directions, their directional preferences were compared with two 'screen control' groups that were unable to see their demonstrators' behaviour. Demonstrator-consistent responding was found to be restricted to observers that were able to see demonstrator performance, suggesting that scent cues alone were insufficient to cue a preference for the demonstrators' response direction and thereby that the rats learned by observation about body movements (imitation) or lever movement (emulation). Experiment 2 assessed responding on two levers, one that had been manipulated by the demonstrator, and a second, transposed lever positioned some distance away. Demonstrator-consistent responding was abolished when actions were observed and performed in different parts of the apparatus, suggesting that observed movement was encoded allocentrically with respect to the apparatus rather than egocentrically with respect to the actor's body. With particular reference to the influence of scent cues, the results are discussed in relation to the strengths and weaknesses of this and other varieties of the two-action procedure as tests of imitation in animals and human infants.

Abstract: This paper reviews evidence that increases the probability that many animals experience at least simple levels of consciousness. First, the search for neural correlates of consciousness has not found any consciousness-producing structure or process that is limited to human brains. Second, appropriate responses to novel challenges for which the animal has not been prepared by genetic programming or previous experience provide suggestive evidence of animal consciousness because such versatility is most effectively organized by conscious thinking. For example, certain types of classical conditioning require awareness of the learned contingency in human subjects, suggesting comparable awareness in similarly conditioned animals. Other significant examples of versatile behavior suggestive of conscious thinking are scrub jays that exhibit all the objective attributes of episodic memory, evidence that monkeys sometimes know what they know, creative tool-making by crows, and recent interpretation of goal-directed behavior of rats as requiring simple nonreflexive consciousness. Third, animal communication often reports subjective experiences. Apes have demonstrated increased ability to use gestures or keyboard symbols to make requests and answer questions; and parrots have refined their ability to use the imitation of human words to ask for things they want and answer moderately complex questions. New data have demonstrated increased flexibility in the gestural communication of swarming honey bees that leads to vitally important group decisions as to which cavity a swarm should select as its new home. Although no single piece of evidence provides absolute proof of consciousness, this accumulation of strongly suggestive evidence increases significantly the likelihood that some animals experience at least simple conscious thoughts and feelings. The next challenge for cognitive ethologists is to investigate for particular animals the content of their awareness and what life is actually like, for them.

Abstract: New Caledonian crows are reported to have impressive pandanus-tool manufacture abilities. These claims are based on an extensive artefact record. However, inferring behavioural and cognitive abilities without direct observation of tool manufacture is problematic. Here we report (and document on video) direct observations of a crow making and using stepped pandanus tools at Pic Ningua. We observed (1) a bias for making tools on left edges consistent with that previously found at the site, (2) faithful manufacture of a stepped design with high overall congruence in the shapes of tools, (3) the use of convergent rips to first form the tapered end working away from the trunk then the wide end working towards the trunk, (4) appropriate functional use of stepped tools by use of the leaf-edge barbs to hook food from holes, and (5) consistent holding of tools on the left side of its head when using them. Our observations verify most of the claims based on the artefact record, but the crow's exact manufacture technique was slightly different to that inferred previously.

Abstract: Rossano (Cognition 89:207, 2003) proposes expertise as an indicator of consciousness in humans and other animals. Since there is strong evidence that the development of expertise requires deliberate practice (Ericsson in The road to excellence: the acquisition of expert performance in the arts and sciences, sports and games 1996), and deliberate practice appears to be outside of the bounds of unconscious processing, then any signs of expertise development in an animal are indicators of consciousness. Rossano's argument may lead to an unsolvable debate about animal consciousness while causing researchers to overlook the underlying reality of animal expertise. This article provides evidence indicative of animals meeting each of the three definitions of expertise established in the scientific literature: expertise as a social construction, expertise as exceptional performance, and expertise as knowledge. In addition, cases of deliberate practice by non-human animals are offered. Acknowledging some animals as experts, regardless of consciousness, is warranted by the research findings and would prove useful in solving many issues remaining in the human expertise literature.

Abstract: A wealth of data demonstrating that monkeys and apes represent number have been interpreted as suggesting that sensitivity to number emerged early in primate evolution, if not before. Here we examine the numerical capacities of the mongoose lemur (Eulemur mongoz), a member of the prosimian suborder of primates that split from the common ancestor of monkeys, apes and humans approximately 47-54 million years ago. Subjects observed as an experimenter sequentially placed grapes into an opaque bucket. On half of the trials the experimenter placed a subset of the grapes into a false bottom such that they were inaccessible to the lemur. The critical question was whether lemurs would spend more time searching the bucket when food should have remained in the bucket, compared to when they had retrieved all of the food. We found that the amount of time lemurs spent searching was indicative of whether grapes should have remained in the bucket, and furthermore that lemur search time reliably differentiated numerosities that differed by a 1:2 ratio, but not those that differed by a 2:3 or 3:4 ratio. Finally, two control conditions determined that lemurs represented the number of food items, and neither the odor of the grapes, nor the amount of grape (e.g., area) in the bucket. These results suggest that mongoose lemurs have numerical representations that are modulated by Weber's Law.