In this article we aim to expand the traditional ethical issues related to the use and storage of genetic information in forensic DNA databases by exploring the Portuguese practices of informed consent in the context of DNA sample collection for forensic processing. This article focuses on three interrelated domains: the practice of volunteering to contribute to the Portuguese forensic DNA database; the portfolio of risks presented to DNA donors; and the ethical implications of requesting donors’ ethnic group among their personal data. We argue that the Portuguese forensic DNA database is an interesting case study to re-focus the ethical debate on the implications of collecting genetic information, elucidating how this activity reconfigures interpersonal relations and social hierarchy, the power of legal medicine and criminal justice, and the social construction of personal autonomy, privacy and individual rights. The practices of informed consent need to incorporate answers to risks and uncertainties posed by collecting DNA samples and DNA profiling in forensic genetic databases.

Over the past two decades, public interest in the basic biological processes underlying the phenomenon of ageing has grown considerably. New developments in biotechnology and health maintenance programmes appear to be forging new relationships between biology, medicine and the lives of older people. A number of social scientists describe the process as the ‘biomedicalization of aging’. In this article, we argue that contemporary biogerontology, an important sub-field of gerontology that could be construed as the primary actor in the process of ‘biomedicalization’, should be regarded instead as advancing a critique of biomedicine. We then provide a genealogy of the critique and close the argument by pointing to sources of uncertainty within biogerontology, which should be taken into account in any further studies of the relationship between biology, medicine and the lives of older people.

Cloned animals are often understood as ‘models’ whose embodiments demonstrate the viability of somatic cell nuclear transfer and its applicability to a species body. In conceptualizing models through the trope of technoscience, Evelyn Fox Keller has argued that scientific models are not simply cognitive representations of something else, but are also embodiments of action and practice that constitute the kinds of scientific questions that can be asked and how those questions can be answered. Drawing on Keller’s language, I would say that, while we understand cloned animals as ‘models of’ somatic cell nuclear transfer, little empirical scholarship has explored what these animals are ‘models for’. This article asks what practices cloned animals embody, focusing on endeavours to clone endangered wildlife in the United States. Based on a multi-sited, ethnographic study, I show that these animals are models for conducting science in zoological parks, which entails questions regarding the kinds of knowledge practices that should be used to reproduce zoos and, in turn, meaningfully reconstitute wildlife. Based on this analysis, I contend that cloned animals not only model technique and scientific practices, but also new assemblages in the reproduction of zoos and, in turn, nature.

This article provides an empirical account of the application of genetic counselling in China based on interviews, clinical observation and literature research during a field study from September 2008 to February 2009, carried out mainly in China and partly in Hong Kong and the United Kingdom. Making comparisons with the situation in the UK and in Hong Kong, and from a social science perspective, the article outlines the situation of genetic counselling in China, discussing the qualifications for genetic counselling providers, the model of genetic clinical services, and their governance and supervision in Chinese social contexts. The article discusses Chinese practitioners’ understanding of and practice around ethical issues such as non-directiveness, informed choice and decision-making, and explores the extent to which this reflects the administrative, political and socio-economic environments in Chinese society. The article argues that the current state of genetic counselling in China arises mainly from its executive governance, non-professional genetic counselling provision, economic conditions and the lack of full healthcare coverage.

The increasing appreciation of structural plasticity, namely the capacity of the nervous system to alter not only its function but also its constitution in response to changing conditions, indicates a profound transformation in the scientific comprehension of the human brain. The research on adult neurogenesis, i.e. on the de novo formation of neurons in the mature brain, has been chosen as a circumscribed field to study the controversies that accompany the transition from the concept of a stable to that of a structurally plastic mammalian brain. Building on the concepts of thought style and thought collective developed by Ludwik Fleck, this article investigates the ways in which neurogenesis in the adult brain has changed from being negated to being accepted and highly valued, and consequently has become the focus of a novel research field. This analysis covers a period from the second half of the twentieth century up to the present. The development of research on adult neurogenesis has been shaped by two opposing views: the understanding of a particularly immutable and thus specifically human brain on the one hand, and a plastic brain which remains malleable during the entire adult life, on the other hand. This plastic human brain has created new space for the articulation of the ‘therapeutic promise’, since it lends itself much more readily to therapeutic intervention than a stable brain: the article argues this to be decisive in promoting the transformation of thought style within the neurosciences.

The neurodiversity movement has so far been dominated by autistic people who believe their condition is not a disease to be treated and, if possible, cured, but rather a human specificity (like sex or race) that must be equally respected. Autistic self-advocates largely oppose groups of parents of autistic children and professionals searching for a cure for autism. This article discusses the positions of the pro-cure and anti-cure groups. It also addresses the emergence of autistic cultures and various issues concerning autistic identities. It shows how identity issues are frequently linked to a ‘neurological self-awareness’ and a rejection of psychological interpretations. It argues that the preference for cerebral explanations cannot be reduced to an aversion to psychoanalysis or psychological culture. Instead, such preference must be understood within the context of the diffusion of neuroscientific claims beyond the laboratory and their penetration in different domains of life in contemporary biomedicalized societies. Within this framework, neuroscientific theories, practices, technologies and therapies are influencing the ways we think about ourselves and relate to others, favoring forms of neurological or cerebral subjectivation. The article shows how neuroscientific claims are taken up in the formation of identities, as well as social and community networks.