One could write a microcontroller program that makes some signal if it’s circuit is damaged.
People are not fundamentally different from such a microcontroller. It’s signals all the way down.
One can try to do suffering calculus like in the original post, based on certain axioms, but these are unfalsifiable. Realistically, suffering calculus is based on a political and sociological consensus, e.g., the Overton window. Humans have political representation and Western civilization has human equality as a kind of axiom, at least nominally, so in the Western world there is a lot of incentive to reduce all human suffering (unlike in China, for example, where Uyghurs are marginalized). Animals have far less representation, so there is less incentive to reduce suffering. In my country, there is a Party for Animals with a few seats in Parliament, voted in by people (because axiomatically animals don’t have the right to vote) who do it to perhaps virtue signal, or because the human brain is wired to empathize more with similar beings, or for unfalsifiable philosophical considerations, or for some other reason which for other voting blocs is not in their Overton window. For plants the situation is far more dire. It is in principle possible that for large swaths of the public the Overton window shifts such that they will refuse to support the “slaughter” of plants. But what’s in the Overton window is separate from the facts and there are no facts of the matter about suffering.
People are not fundamentally different from such a microcontroller. It’s signals all the way down.
One can try to do suffering calculus like in the original post, based on certain axioms, but these are unfalsifiable. Realistically, suffering calculus is based on a political and sociological consensus, e.g., the Overton window. Humans have political representation and Western civilization has human equality as a kind of axiom, at least nominally, so in the Western world there is a lot of incentive to reduce all human suffering (unlike in China, for example, where Uyghurs are marginalized). Animals have far less representation, so there is less incentive to reduce suffering. In my country, there is a Party for Animals with a few seats in Parliament, voted in by people (because axiomatically animals don’t have the right to vote) who do it to perhaps virtue signal, or because the human brain is wired to empathize more with similar beings, or for unfalsifiable philosophical considerations, or for some other reason which for other voting blocs is not in their Overton window. For plants the situation is far more dire. It is in principle possible that for large swaths of the public the Overton window shifts such that they will refuse to support the “slaughter” of plants. But what’s in the Overton window is separate from the facts and there are no facts of the matter about suffering.