There is an ethical responsibility to provide all animals living in human care with optimal and positive well-being. As animals living in zoos and aquariums frequently interact with their human caregivers as part of their daily care routines, it is both relevant and essential to consider the impact of these interactions on animal well-being. Allowing animals to have choice and control in multiple areas of their lives, such as by providing opportunities for them to voluntarily participate in their own care through, for example, positive reinforcement training, is an essential component of good animal well-being programs. This review aims to describe evidence-based approaches, ethics, and best practices in the handling and training of the many taxa held in zoos and aquariums worldwide, drawing from work in related animal care fields such as laboratories, farms, rescue, and sanctuaries. The importance of ongoing animal well-being assessments is discussed, with a particular focus on the need for continued review and refinement of processes and procedures pertaining to animal training and handling specifically. Review, enquiry, assessment, evaluation, and refinement will aim to dynamically support positive well-being for all animals.

Studies of primate personality have become increasingly common over the past three decades. Recently, studies have begun to focus on the health, welfare and conservation implications of personality, and the potential applications of incorporating quantitative personality assessments into animal management programmes. However, this literature is dispersed across a multitude of settings and scientific disciplines. We conducted a review of nonhuman primate personality studies relevant to these issues published since 2010, following on from an earlier review. The databases ScienceDirect, PubMed and Web of Science were used to identify relevant articles. After eliminating irrelevant or duplicate papers, 69 studies were selected. Our review reveals that, while primate personality research is carried out on a range of species, there is strong taxonomic bias. While 28 species appeared within the reviewed literature, 52% of studies were carried out on just five species. Further, the most common research focus (43%) was validating new assessment methods or describing personality in different species, rather than exploring the links between personality and animal welfare using existing validated methods. However, among the remaining studies that did explore the role of animal personality in husbandry, health, and welfare, we identified progression towards integrating personality data into various aspects of animal management. Evidence suggests the assessment of personality may benefit social group management, enrichment practices, training protocols, health and welfare monitoring, and conservation planning for endangered species. We argue that further research which develops our understanding of primate personality and its influence in these areas will provide a valuable tool to inform animal management practices.

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Although Pindar’s craft imagery has long been appreciated, scholars have paid relatively little attention to technê in particular, focusing instead on the apparently more elevated, and more Pindaric, sophia. Concentrating on the odes that narrate the origins of specific technai (Pythian 12, Olympian 7, Olympian 13), this paper questions the dichotomy between technical and ethical knowledge in Pindar. Far from dismissing technê as mere banausic craft, as his critics often do, Pindar consistently presents it as a means of promoting civic and even cosmic order. I conclude with a discussion of Pythian 3, where Pindar makes explicit the metapoetics implicit in the previous poems and figures his own activity as a sort of technê. In this light, Pindaric sophia, as the practice of technê within ethical limits, emerges as a relationship of the individual to the cosmos.