Towards a Futureproof Zoo.

To develop an adequate ethical framework for a futureproof zoo, we have to employ what I would call a 'bifocal' view, in which zoo animals are seen simultaneously as individuals in need of specific care and as members of a species in need of protection. From such a bifocal view, the zoo's policy should aim to strike a fair, morally acceptable balance between its effort to ensure the welfare of individual animals and its obligation to contribute to species conservation. I will argue that the prospects of the zoo to achieve such a balance are promising. Since early 21st century, zoos have made serious and sustained efforts to ensure and enhance animal welfare. The zoo's huge animal welfare concerns are reflected in the development of animal enrichment programs and the increased use of training technics. At the same time, the zoo's contribution to species conservation has also improved considerably. Zoos have found solutions for the problems created by their lack of space, such as innovative enclosure designs, specialization, regional and global cooperation, the interactive exchange of in situ and ex situ populations, and the shift away from large charismatic mammals towards smaller species. Zoos have also improved their conservation performance by broadening their conservationist role to include research, training, education, awareness campaigns, and direct financial and technical support for in situ projects. I will occasionally illustrate certain developments using examples drawn from ARTIS Zoo, the fifth oldest zoo in the world, located in the centre of my hometown Amsterdam.

DIY-Bio - economic, epistemological and ethical implications and ambivalences.

Since 2008, we witness the emergence of the Do-It-Yourself Biology movement, a global movement spreading the use of biotechnology beyond traditional academic and industrial institutions and into the lay public. Practitioners include a broad mix of amateurs, enthusiasts, students, and trained scientists. At this moment, the movement counts nearly 50 local groups, mostly in America and Europe, but also increasingly in Asia. Do-It-Yourself Bio represents a direct translation of hacking culture and practicesfrom the realm of computers and software into the realm of genes and cells. Although the movement is still in its infancy, and it is even unclear whether it will ever reach maturity, the contours of a new paradigm of knowledge production are already becoming visible. We will subsequently sketch the economic, the epistemological and the ethical profile of Do-It-Yourself Bio, and discuss its implications and also its ambivalences.

Wild animals in our backyard. A contextual approach to the intrinsic value of animals.

As a reflection on recent debates on the value of wild animals we examine the question of the intrinsic value of wild animals in both natural and man-made surroundings. We examine the concepts being wild and domesticated. In our approach we consider animals as dependent on their environment, whether it is a human or a natural environment. Stressing this dependence we argue that a distinction can be made between three different interpretations of a wild animal's intrinsic value: a species-specific, a naturalistic, and an individualistic interpretation. According to the species-specific approach, the animal is primarily considered as a member of its species; according to the naturalistic interpretation, the animal is seen as dependent on the natural environment; and according to the individualistic approach, the animal is seen in terms of its relationship to humans. In our opinion, the species-specific interpretation, which is the current dominant view, should be supplemented-but not replaced by-naturalistic and individualistic interpretations, which focus attention on the relationship of the animal to the natural and human environments, respectively. Which of these three interpretations is the most suitable in a given case depends on the circumstances and the opportunity for the animal to grow and develop according to its nature and capabilities.

Ethics in technological culture: a programmatic proposal for a pragmatist approach.

Neither traditional philosophy nor current applied ethics seem able to cope adequately with the highly dynamic character of our modern technological culture. This is because they have insufficient insight into the moral significance of technological artifacts and systems. Here, much can be learned from recent science and technology studies (STS). They have opened up the black box of technological developments and have revealed the intimate intertwinement of technology and society in minute detail. However, while applied ethics is characterized by a certain "technology blindness," the most influential approaches within STS show a "normative deficit" and display on agnostic or even antagonistic attitude toward ethics. To repair the blind spots of both applied ethics and STS, the authors sketch the contours of a pragmatist approach. They will explore the tasks and tools of a pragmatist ethics and pay special attention to the exploration of future worlds disclosed and shaped by technology and the management of deep value conflicts inherent in a pluralistic society.

Pragmatism as a research program--a reply to Arras.

This paper is a reaction to an article by John Arras published earlier in this journal. In this article Arras argues that "freestanding pragmatism" has little new to offer to bioethics. We respond to some of Arras' arguments and conclude that, although he overstates his case at certain points, his critique is, broadly speaking, correct. We then introduce and discuss an alternative approach to pragmatist ethics, one which puts to work the ideas and insights of pragmatism conceived as a broad philosophical movement, without lapsing into a canon dependent approach. The approach we propose exhibits a number of characteristics that differ from Arras's account of freestanding pragmatism and offers something new to bioethics.