  In the 1970s, Donald Griffin, who made his reputation taking careful physical measurements to prove that bats use echolocation, made a considerable splash with his plea for a return to questions about animal minds, especially animal consciousness. Griffin (1978) coined the term “cognitive ethology” to describe this research program, which is based in naturalistic observations of animal behavior and the attempt to understand animal minds in the context of evolution.  Fierce criticism of Griffin emerged both from psychologists and classically trained ethologists. Griffin emphasized behavioral flexibility and versatility as the chief source of evidence for consciousness, which he defined as “the subjective state of feeling or thinking about objects and events” (Griffin &amp; Speck 2004, p. 6). In seeing subjectivity, at least in simple forms, as a widespread phenomenon in the animal kingdom, Griffin's position also bears considerable resemblance to Lloyd Morgan's. Burghardt reports that “considerable discomfort with subjectivism” (Burghardt 1985, p. 907) arose during the Dahlem conference that Griffin convened in an early discipline-building exercise (Griffin 1981). Griffin's subjectivist position, and the suggestion that even insects such as honeybees are conscious, seemed to many scientists to represent a lamentable return to the anthropomorphic over-interpretation of anecdotes seen in Darwin and Romanes. This criticism may be partly unfair in that Griffin does not repeat the “friend-of-a-farmer” kinds of story collected by Romanes, but bases his interpretations on results from the more sophisticated scientific literature that had accumulated more than a century after Darwin (e.g., Giurfa et al. 2001). However, the charge of over-interpretation of those results may be harder to avoid.  It is also important to note the role played by neurological evidence in his argument, when he concludes that the intensive search for neural correlates of consciousness has not revealed “any structure or process necessary for consciousness that is found only in human brains” (Griffin &amp; Speck 2004). This view is widely although not universally shared by neuroscientists.