Sears

Umwelt: From the Dog's Point of Nose

This morning I was awakened by Pump coming over to the bed and sniffing emphatically at me, millimeters away, her whiskers grazing my lips, to see if I was awake or alive or me. She punctuates her rousing with an exclamatory sneeze directly in my face. I open my eyes and she is gazing at me, smiling, panting a hello.

Go look at a dog. Go on, look -- maybe at one lying near you right now, curled around his folded legs on a dog bed, or sprawled on his side on the tile floor, paws flitting through the pasture of a dream. Take a good look -- and now forget everything you know about this or any dog.

This is admittedly a ridiculous exhortation: I don't really expect that you could easily forget even the name or favored food or unique profile of your dog, let alone everything about him. I think of the exercise as analogous to asking a newcomer to meditation to enter into satori, the highest state, on the first go: aim for it, and see how far you get. Science, aiming for objectivity, requires that one becomes aware of prior prejudices and personal perspective. What we'll find, in looking at dogs through a scientific lens, is that some of what we think we know about dogs is entirely borne out; other things that appear patently true are, on closer examination, more doubtful than we thought. And by looking at our dogs from another perspective -- from the perspective of the dog -- we can see new things that don't naturally occur to those of us encumbered with human brains. So the best way to begin understanding dogs is by forgetting what we think we know.

The first things to forget are anthropomorphisms. We see, talk about, and imagine dogs' behavior from a human-biased perspective, imposing our own emotions and thoughts on these furred creatures. Of course, we'll say, dogs love and desire; of course they dream and think; they also know and understand us, feel bored, get jealous, and get depressed. What could be a more natural explanation of a dog staring dolefully at you as you leave the house for the day than that he is depressed that you're going?

The answer is: an explanation based in what dogs actually have the capacity to feel, know, and understand. We use these words, these anthropomorphisms, to help us make sense of dogs' behavior. Naturally, we are intrinsically prejudiced toward human experiences, which leads us to understand animals' experiences only to the extent that they match our own. We remember stories that confirm our descriptions of animals and conveniently forget those that do not. And we do not hesitate to assert "facts" about apes or dogs or elephants or any animal without proper evidence. For many of us, our interaction with non-pet animals begins and ends with our staring at them at zoos or watching shows on cable TV. The amount of useful information we can get from this kind of eavesdropping is limited: such a passive encounter reveals even less than we get from glancing in a neighbor's window as we walk by. At least the neighbor is of our own species.

Anthropomorphisms are not inherently odious. They are born of attempts to understand the world, not to subvert it. Our human ancestors would have regularly anthropomorphized in an attempt to explain and predict the behavior of other animals, including those they might want to eat or that might want to eat them. Imagine encountering a strange, bright-eyed jaguar at dusk in the forest, and looking squarely in its eyes looking squarely into yours. At that moment, a little meditation on what you might be thinking "if you were the jaguar" would probably be due -- and would lead to your hightailing it away from the cat. Humans endured: the attribution was, if not true, at least true enough.

Typically, though, we are no longer in the position of needing to imagine the jaguar's desires in time to escape his clutches. Instead we are bringing animals inside and asking them to become members of our families. For that purpose, anthropomorphisms fail to help us incorporate those animals into our homes, and have the smoothest, fullest relationships with them. This is not to say that we're always wrong with our attributions: it might be true that our dog is sad, jealous, inquisitive, depressed -- or desiring a peanut butter sandwich for lunch. But we are almost certainly not justified in claiming, say, depression from the evidence before us: the mournful eyes, the loud sigh. Our projections onto animals are often impoverished -- or entirely off the mark. We might judge an animal to be happy when we see an upturn of the corners of his mouth; such a "smile," however, can be misleading. On dolphins, the smile is a fixed physiological feature, immutable like the creepily painted face of a clown. Among chimpanzees, a grin is a sign of fear or submission, the furthest thing from happiness. Similarly, a human might raise her eyebrows in surprise, but the eyebrow-raising capuchin monkey is not surprised. He is evincing neither skepticism nor alarm; instead he is signaling to nearby monkeys that he has friendly designs. By contrast, among baboons a raised brow can be a deliberate threat (lesson: be careful which monkey you raise your eyebrows toward). The onus is on us to find a way to confirm or refute these claims we make of animals.

It may seem a benign slip from sad eyes to depression, but anthropomorphisms often slide from benign to harmful. Some risk the welfare of the animals under consideration. If we're to put a dog on antidepressants based on our interpretation of his eyes, we had better be pretty sure of our interpretation. When we assume we know what is best for an animal, extrapolating from what is best for us or any person, we may inadvertently be acting at cross-purposes with our aims. For instance, in the last few years there has been considerable to-do made about improved welfare for animals raised for food, such as broiler chickens who have access to the outside, or have room to roam in their pens. Though the end result is the same for the chicken -- it winds up as someone's dinner -- there is a budding interest in the welfare of the animals before they are killed.

But do they want to range freely? Conventional wisdom holds that no one, human or not, likes to be pressed up against others. Anecdotes seem to confirm this: given the choice of a subway car jammed with hot, stressed commuters, and one with only a handful of people, we choose the latter in a second (heeding the possibility, of course, that there's some other explanation -- a particularly smelly person, or a glitch in air-conditioning -- that explains this favorable distribution). But the natural behavior of chickens may indicate otherwise: chickens flock. They don't sally forth on their own.

Biologists devised a simple experiment to test the chickens' preferences of where to be: they picked up individual animals, relocated them randomly within their houses, and monitored what the chickens did next. What they found was that most chickens moved closer to other chickens, not farther away, even when there was open space available. Given the option of space to spread their wings...they choose the jammed subway car.

This is not to say that chickens thus like being smushed against other birds in a cage, or find it a perfectly agreeable life. It is inhumane to pen chickens so tightly they cannot move. But it is to say that assuming resemblance between chicken preferences and our preferences is not the way to insight about what the chicken actually does like. Not coincidentally, these broiler chickens are killed before they reach six weeks of age; domestic chicks are still being brooded by their mothers at that age. Deprived of the ability to run under her wings, the broiler chickens run closer to other chickens.

TAKE MY RAINCOAT. PLEASE.

Do our anthropomorphic tendencies ever miss so fabulously with dogs? Without a doubt they do. Take raincoats. There are some interesting assumptions involved in the creation and purchase of tiny, stylish, four-armed rain slickers for dogs. Let's put aside the question of whether dogs prefer a bright yellow slicker, a tartan pattern, or a raining-cats-and-dogs motif (clearly they prefer the cats and dogs). Many dog owners who dress their dogs in coats have the best intentions: they have noticed, perhaps, that their dog resists going outside when it rains. It seems reasonable to extrapolate from that observation to the conclusion that he dislikes the rain.

He dislikes the rain. What is meant by that? It is that he must dislike getting the rain on his body, the way many of us do. But is that a sound leap? In this case, there is plenty of seeming evidence from the dog himself. Is he excited and wagging when you get the raincoat out? That seems to support the leap...or, instead, the conclusion that he realizes that the appearance of the coat predicts a long-awaited walk. Does he flee from the coat? Curl his tail under his body and duck his head? Undermines the leap -- though does not discredit it outright. Does he look bedraggled when wet? Does he shake the water off excitedly? Neither confirmatory nor disconfirming. The dog is being a little opaque.

Here the natural behavior of related, wild canines proves the most informative about what the dog might think about a raincoat. Both dogs and wolves have, clearly, their own coats permanently affixed. One coat is enough: when it rains, wolves may seek shelter, but they do not cover themselves with natural materials. That does not argue for the need for or interest in raincoats. And besides being a jacket, the raincoat is also one distinctive thing: a close, even pressing, covering of the back, chest, and sometimes the head. There are occasions when wolves get pressed upon the back or head: it is when they are being dominated by another wolf, or scolded by an older wolf or relative. Dominants often pin subordinates down by the snout. This is called muzzle biting, and accounts, perhaps, for why muzzled dogs sometimes seem preternaturally subdued. And a dog who "stands over" another dog is being dominant. The subordinate dog in that arrangement would feel the pressure of the dominant animal on his body. The raincoat might well reproduce that feeling. So the principal experience of wearing a coat is not the experience of feeling protected from wetness; rather, the coat produces the discomfiting feeling that someone higher ranking than you is nearby.

This interpretation is borne out by most dogs' behavior when getting put into a raincoat: they may freeze in place as they are "dominated." You might see the same behavior when a dog resisting a bath suddenly stops struggling when he gets fully sodden or covered with a heavy, wet towel. The be-jacketed dog may cooperate in going out, but not because he has shown he likes the coat; it is because he has been subdued. And he will wind up being less wet, but it is we who care about the planning for that, not the dog. The way around this kind of misstep is to replace our anthropomorphizing instinct with a behavior-reading instinct. In most cases, this is simple: we must ask the dog what he wants. You need only know how to translate his answer.

A TICK'S VIEW OF THE WORLD

Here is our first tool to getting that answer: imagining the point of view of the dog. The scientific study of animals was changed by a German biologist of the early twentieth century named Jakob von Uexküll. What he proposed was revolutionary: anyone who wants to understand the life of an animal must begin by considering what he called their umwelt (OOM-velt): their subjectiveor "self-world." Umwelt captures what life is like as the animal. Consider, for instance, the lowly deer tick. Those of you who have spent long minutes hesitatingly petting the body of a dog for the telltale pinhead that indicates a tick swollen with blood may have already considered the tick. And you probably consider the tick as a pest, period. Barely even an animal. Von Uexküll considered, instead, what it might be like from the tick's point of view.

A little background: ticks are parasites. Members of the family arachnid, a class that includes spiders and insects, they have four pairs of legs, a simple body type, and powerful jaws. Thousands of generations of evolution have pared their life to the straightforward: birth, mating, eating, and dying. Born legless and without sex organs, they soon grow these parts, mate, and climb to a high perch -- say, a blade of grass. Here's where their tale gets striking. Of all the sights, sounds, and odors of the world, the adult tick is waiting for just one. It is not looking around: ticks are blind. No sound bothers the tick: sounds are irrelevant to its goal. It only awaits the approach of a single smell: a whiff of butyric acid, a fatty acid emitted by warm-blooded creatures (we sometimes smell it in sweat). It might wait here for a day, a month, or a dozen years. But as soon as it smells the odor it is fixed on, it drops from its perch. Then a second sensory ability kicks in. Its skin is photosensitive, and can detect warmth. The tick directs itself toward warmth. If it's lucky, the warm, sweaty smell is an animal, and the tick grasps on and drinks a meal of blood. After feeding once, it drops, lays eggs, and dies.

The point of this tale of the tick is that the tick's self-world is different than ours in unimagined ways: what it senses or wants; what its goals are. To the tick, the complexity of persons is reduced to two stimuli: smell and warmth -- and it is very intent on those two things. If we want to understand the life of any animal, we need to know what things are meaningful to it. The first way to discover this is to determine what the animal can perceive: what it can see, hear, smell, or otherwise sense. Only objects that are perceived can have meaning to the animal; the rest are not even noticed, or all look the same. The wind that whisks through the grasses? Irrelevant to the tick. The sounds of a childhood birthday party? Doesn't appear on its radar. The delicious cake crumbs on the ground? Leave the tick cold.

Second, how does the animal act on the world? The tick mates, waits, drops, and feeds. So the objects of the universe, for the tick, are divided into ticks and non-ticks; things one can or cannot wait upon; surfaces one might or might not drop onto; and substances one may or may not want to feed on.

Thus, these two components -- perception and action -- largely define and circumscribe the world for every living thing. All animals have their own umwelten> -- their own subjective realities, what von Uexküll thought of as "soap bubbles" with them forever caught in the middle. We humans are enclosed in our own soap bubbles, too. In each of our self-worlds, for instance, we are very attentive to where other people are and what they are doing or saying. (By contrast, imagine the tick's indifference to even our most moving monologues.) We see in the visual range of light, we hear audible noises, and we smell strong odors placed in front of our noses. On top of that each individual creates his own personal umwelt, full of objects with special meaning to him. You can most clearly see this last fact by letting yourself be led through an unknown city by a native. He will steer you along a path obvious to him, but invisible to you. But the two of you share some things: neither of you is likely to stop and listen to the ultrasonic cry of a nearby bat; neither of you smells what the man passing you had for dinner last night (unless it involved a lot of garlic). We, the ticks, and every other animal dovetail into our environment: we are bombarded with stimuli, but only a very few are meaningful to us.

The same object, then, will be seen (or, better, sensed -- some animals do not see well or at all) by different animals differently. A rose is a rose is a rose. Or is it? To a human a rose is a certain kind of flower, a gift between lovers, and a thing of beauty. To the beetle, a rose is perhaps an entire territory, with places to hide (on the underside of a leaf, invisible to aerial predators), hunt (in the head of the flower where ant nymphs grow), and lay eggs (in the joint of the leaf and stem). To the elephant, it is a thorn barely detectable underfoot.

And to the dog, what is a rose? As we'll see, this depends upon the construction of the dog, both in body and brain. As it turns out, to the dog, a rose is neither a thing of beauty nor a world unto itself. A rose is undistinguished from the rest of the plant matter surrounding it -- unless it has been urinated upon by another dog, stepped on by another animal, or handled by the dog's owner. Then it gains vivid interest, and becomes far more significant to the dog than even the well-presented rose is to us.

PUTTING OUR UMWELT CAPS ON

Discerning the salient elements in an animal's world -- his umwelt -- is, in a sense, becoming an expert on the animal: whether a tick, a dog, or a human being. And it will be our tool for resolving the tension between what we think we know about dogs, and what they are actually doing. Yet without anthropomorphisms we would seem to have little vocabulary with which to describe their perceived experience.

Understanding a dog's perspective -- through understanding his abilities, experience, and communication -- provides that vocabulary. But we can't translate it simply through an introspection that brings our own umwelt along. Most of us are not excellent smellers; to imagine being a smeller, we have to do more than just think on it. That kind of introspective exercise only works when paired with an understanding of how profound the difference in umwelt is between us and another animal.

We can glimpse this by "acting into" the umwelt of another animal, trying to embody the animal -- mindful of the constraints our sensory system places on our ability to truly do so. Spending an afternoon at the height of a dog is surprising. Smelling (even with our impoverished schnozes) every object we come across in a day closely and deeply yields a new dimension on otherwise familiar things. As you read this, try attending to all the sounds in the room you are in now that you have become accustomed to and usually tune out. With attention I suddenly hear the fan behind me, a beeping truck heading in reverse, the murmurations of a crowd of voices entering the building downstairs; someone adjusts their body in a wooden chair, my heart beats, I swallow, a page is turned. Were my hearing keener, I might notice the scratch of pen on paper across the room; the sound of a plant stretching in growth; the ultrasonic cries of the population of insects always underfoot. Might these noises be in the foreground in another animal's sensory universe?

THE MEANING OF THINGS

Even the objects in a room are not, in some sense, the same objects to another animal. A dog looking around a room does not think he is surrounded by human things; he sees dog things. What we think an object is for, or what it makes us think of, may or may not match the dog's idea of the object's function or meaning. Objects are defined by how you can act upon them: what von Uexküll calls their functional tones -- as though an object's use rings bell-like when you set eyes on it. A dog may be indifferent to chairs, but if trained to jump on one, he learns that the chair has a sitting tone: it can be sat upon. Later, the dog might himself decide that other objects have a sitting tone: a sofa, a pile of pillows, the lap of a person on the floor. But other things that we identify as chairlike are not so seen by dogs: stools, tables, arms of couches. Stools and tables are in some other category of objects: obstacles, perhaps, in their path toward the eating tone of the kitchen.

Here we begin to see how the dog and the human overlap in our worldviews, and how we differ. A good many objects in the world have an eating tone to the dog -- probably many more than we see as such. Feces just aren't menu items for us; dogs disagree. Dogs may have tones that we don't have at all -- rolling tones, say: things that one might merrily roll in. Unless we are particularly playful or young, our list of rolling-tone objects is small to nil. And plenty of ordinary objects that have very specific meanings to us -- forks, knives, hammers, pushpins, fans, clocks, on and on -- have little or no meaning to dogs. To a dog, a hammer doesn't exist. A dog doesn't act with or on a hammer, so it has no significance to a dog. At least, not unless it overlaps with some other, meaningful object: it is wielded by a loved person; it is urinated on by the cute dog down the street; its dense wooden handle can be chewed like a stick.

A clash of umwelts occurs when dog meets human, and it tends to result in people misunderstanding what their dog is doing. They aren't seeing the world from the dog's perspective: the way he sees it. For instance, dog owners commonly insist, in grave tones, that a dog is never to lie on the bed. To drum in the seriousness of this dictum, this owner may go out and purchase what a pillow manufacturer has decided to label a "dog bed," and place it on the floor. The dog will be encouraged to come and lie on this special bed, the non-forbidden bed. The dog typically will do so, reluctantly. And thus one might feel satisfied: another dog-human interaction successful!

But is it so? Many days I returned home to find a warm, rumpled pile of sheets on my bed where either the wagging dog who greeted me at the door, or some unseen sleepy intruder, recently lay. We have no trouble seeing the meaning of the beds to the human: the very names of the objects make the situation clear. The big bed is for people; the dog bed is for dogs. Human beds represent relaxation, may be expensively outfitted with specially chosen sheets, and display all manner of fluffed pillows; the dog bed is a place we would never think to sit, is (relatively) inexpensive, and is more likely to be adorned with chew toys than with pillows. What about to the dog? Initially, there's not much difference between the beds -- except, perhaps, that our bed is infinitely more desirable. Our beds smell like us, while the dog bed smells like whatever material the dog bed manufacturer had lying around (or, worse, cedar chips -- overwhelming perfume to a dog but pleasant to us). And our beds are where we are: where we spend idle time, maybe shedding crumbs and clothes. The dog's preference? Indisputably our bed. The dog does not know all the things about the bed that make it such a glaringly different object to us. He may, indeed, come to learn that there is something different about the bed -- by getting repeatedly scolded for lying on it. Even then, what the dog knows is less "human bed" versus "dog bed" but "thing one gets yelled at for being on" versus "thing one does not get yelled at for being on."

In the dog umwelt beds have no special functional tone. Dogs sleep and rest where they can, not on objects designated by people for those purposes. There may be a functional tone for places to sleep: dogs prefer places that allow them to lie down fully, where the temperature is desirable, where there are other members of their troop or family around, and where they are safe. Any flattish surface in your home satisfies these conditions. Make one fit these criteria, and your dog will probably find it just as desirable as your big, comfy human bed.

ASKING DOGS

To bolster our claims about the experience or mind of a dog, we will learn how to ask the dog if we're right. The trouble, of course, with asking a dog if he is happy or depressed is not that the question makes no sense. It's that we are very poor at understanding his response. We're made terribly lazy by language. I might guess at the reasons behind my friend's recalcitrant, standoffish behavior for weeks, forming elaborate, psychologically complex descriptions of what her actions indicate about what she thinks I meant on some fraught occasion. But my best strategy by leaps is to simply ask her. She'll tell me. Dogs, on the other hand, never answer in the way we'd hope: by replying in sentences, well punctuated and with italicized emphases. Still, if we look, they have plainly answered.

For instance, is a dog who watches you with a sigh as you prepare to leave for work depressed? Are dogs left at home all day pessimistic? Bored? Or just exhaling idly, preparing for a nap?

Looking at behavior to learn about an animal's mental experience is precisely the idea behind some cleverly designed recent experiments. The researchers used not dogs, but that shopworn research subject, the laboratory rat. The behavior of rats in cages may be the single largest contributor to the corpus of psychological knowledge. In most cases, the rat itself is not of interest: the research isn't about rats per se. Surprisingly, it's about humans. The notion is that rats learn and remember by using some of the same mechanisms that humans use -- but rats are easier to keep in tiny boxes and subject to restricted stimuli in the hopes of getting a response. And the millions of responses by millions of laboratory rats, Rattus norvegicus, have greatly informed our understanding of human psychology.

But the rats themselves are intrinsically interesting as well. People who work with rats in laboratories sometimes describe their animals' "depression" or their exuberant natures. Some rats seem lazy, some are cheery; some pessimistic, some optimistic. The researchers took two of these characterizations -- pessimism and optimism -- and gave them operational definitions: definitions in terms of behavior that allow us to determine whether real differences in the rats can be seen. Instead of simply extrapolating from how humans look when pessimistic, we can ask how a pessimistic rat might be distinguished by its behavior from an optimistic one.

Thus, the rats' behavior was examined not as a mirror to our own but as indicating something about...rats: about rat preference and rat emotions. Their subjects were placed in tightly restricted environments: some were "unpredictable" environments, where the bedding, cage mates, and the light and dark schedule were always changing; others were stable, predictable environments. The experimental design took advantage of the fact that, hanging out in their cages with little to do, rats quickly learn to associate new events with simultaneously occurring phenomena. In this case, a particular pitch was played over speakers into the cages of the rats. It was a prompt to press a lever: the lever triggered the arrival of a pellet of food. When a different pitch was played and the rats pressed the lever, they were greeted with an unpleasant sound and no food. These rats, reliably like lab rats before them, quickly learned the association. They raced over to the food-dispensing lever only when the good-harbinger sound appeared, like young children rallied by the jingle of an ice-cream truck. All of the rats learned this easily. But when the rats were played a new sound, one between the two learned pitches, what the researchers found was that the rats' environment mattered. Those who had been housed in a predictable environment interpreted the new sound to mean food; those in unstable environments did not.

These rats had learned optimism or pessimism about the world. To watch the rats in the predictable environments jump with alacrity at every new sound is to see optimism in action. Small changes in the environment were enough to prompt a large change in outlook. Rat lab workers' intuitions about the mood of their charges may be spot-on.

We can subject our intuitions about dogs to the same kind of analysis. For any anthropomorphism we use to describe our dogs, we can ask two questions: One, is there a natural behavior this action might have evolved from? And two, what would that anthropomorphic claim amount to if we deconstructed it?

DOG KISSES

Licks are Pump's way of making contact, her hand outstretched for me. She greets me home with licks at my face as I bend to pet her; I get waking licks on my hand as I nap in a chair; she licks my legs thoroughly clean of salt after a run; sitting beside me, she pins my hand with her front leg and pushes open my fist to lick the soft warm flesh of my palm. I adore her licks.

I frequently hear dog owners verify their dogs' love of them through the kisses delivered upon them when they return home. These "kisses" are licks: slobbery licks to the face; focused, exhaustive licking of the hand; solemn tongue-polishing of a limb. I confess that I treat Pump's licks as a sign of affection. "Affection" and "love" are not just the recent constructs of a society that treats pets as little people, to be shod in shoes in bad weather, dressed up for Halloween, and indulged with spa days. Before there was any such thing as a doggy day care, Charles Darwin (who I feel confident never dressed up his pup as a witch or goblin) wrote of receiving lick-kisses from his dogs. He was certain of their meaning: dogs have, he wrote, a "striking way of exhibiting their affection, namely, by licking the hands or faces of their masters." Was Darwin right? The kisses feel affectionate to me, but are they gestures of affection to the dog?

First, the bad news: researchers of wild canids -- wolves, coyotes, foxes, and other wild dogs -- report that puppies lick the face and muzzle of their mother when she returns from a hunt to her den -- in order to get her to regurgitate for them. Licking around the mouth seems to be the cue that stimulates her to vomit up some nicely partially digested meat. How disappointed Pump must be that not a single time have I regurgitated half-eaten rabbit flesh for her.

Furthermore, our mouths taste great to dogs. Like wolves and humans, dogs have taste receptors for salty, sweet, bitter, sour, and even umami, the earthy, mushroomy-seaweedy flavor captured in the flavor-heightening monosodium glutamate. Their perception of sweetness is processed slightly differently than ours, in that salt enhances the experience of sweet tastes. The sweet receptors are particularly abundant in dogs, although some sweeteners -- sucrose and fructose -- activate the receptors more than others, such as glucose. This could be adaptive in an omnivore like the dog, for whom it pays to distinguish between ripe and non-ripe plants and fruit. Interestingly, even pure salt doesn't kick-start the so-called salt receptors on the tongue and the roof of the mouth in dogs the way it does in humans. (There's some disagreement whether dogs have salt-specific receptors at all.) But it didn't take long reflecting on her behavior for me to realize that Pump's licks to my face often correlated with my face having just overseen the ingestion of a good amount of food.

Now the good news: as a result of this functional use of mouth licking -- "kisses" to you and me -- the behavior has become a ritualized greeting. In other words, it no longer serves only the function of asking for food; now it is used to say hello. Dogs and wolves muzzle-lick simply to welcome another dog back home, and to get an olfactory report of where the homecomer has been or what he has done. Mothers not only clean their pups by licking, they often give a few darting licks when reuniting after even a brief time apart. A younger or timid dog may lick the muzzle, or muzzle vicinity, of a bigger, threatening dog to appease him. Familiar dogs may exchange licks when meeting at their ends of their respective leashes on the street. It may serve as a way to confirm, through smell, that this dog storming toward them is who they think he is. Since these "greeting licks" are often accompanied by wagging tails, mouths opened playfully, and general excitement, it is not a stretch to say that the licks are a way to express happiness that you have returned.

DOGOLOGIST

I still talk about Pump's looking "knowingly," or feeling content or capricious. These are words that capture something to me. But I have no illusion that they map to her experience. And I still adore her licks; but I also adore knowing what they mean to her rather than just what they mean to me.

By imagining the umwelt of dogs, we'll be able to deconstruct other anthropomorphisms -- of our dog's guilt at chewing a shoe; of a pup's revenge wrought on your new Hermès scarf -- and reconstruct them with the dog's understanding in mind. Trying to understand a dog's perspective is like being an anthropologist in a foreign land -- one peopled entirely by dogs. A perfect translation of every wag and woof may elude us, but simply looking closely will reveal a surprising amount. So let's look closely at what the natives do.

In the following chapters we will consider the many dimensions contributing to a dog's umwelt. The first dimension is historical: how dogs came from wolves, and how they are and are not wolflike. The choices we've made in breeding dogs led to some intentional designs and some unintended consequences. The next dimension comes from anatomy: the dog's sensory capacity. We need to appreciate what the dog smells, sees, and hears...and if there are other means by which to sense the world. We must imagine the view from two feet off the ground, and from behind such a snout. Finally, the body of the dog leads us to the brain of the dog. We'll look at the dog's cognitive abilities, the knowledge of which can help us to translate their behavior. Together, these dimensions combine to provide answers to the questions of what dogs think, know, and understand. Ultimately they will serve as scientific building blocks for an informed imaginative leap inside of a dog: halfway to being honorary dogs ourselves.Copyright © 2009 by Alexandra Horowitz