That's fine to have a preference, but we must also concede that many (most?) human classification ontologies are arbitrary. Even in your example of what constitutes a "smiling" or "frowning" farmer is a somewhat arbitrary definition. What you might call a frown, I may call a smiling 'smirk.'
I think this testable framework preference may border on a reductionist perspective that dismisses the hard problem of consciousness on the assumption that if it can't be measured, it's not real (see also my other comment: https://news.ycombinator.com/item?id=39103504). Consider the perception of muscle fatigue/burning; in the context of a workout it may be found to be pleasurable, but in the context of an illness it might be felt as suffering. An MRI may "test" and show both have the same neural circuits activated but yet the subjective experience is vastly different. Just because we don't (yet...maybe?) have the tools to test for it, would we conclude that differences in subjective experience don't exist?
For instance, cows have been shown to spend (significantly) more time standing near (randomly placed) pictures of smiling farmers than pictures of frowning farmers, which suggests that they have enough of a theory of mind to prefer farmers who appear to be in good moods to those who appear to be in poor ones.
That, of course, doesn't say anything about whether cows have a theory of their own mind, nor did that study do the (perhaps not so obvious?) step of recording picture placement relative to the cow's "bubble" (a curious bovine approaches head on; a frightened bovine leaves head first; a skeptical bovine places itself sideways to the object at a distance, with one eye upon it, so it can change to either of the first two if it comes to a decision either way), but at least it offers something more quantifiable than "I believe this thing to be more like me than that thing".