THE study of genetics wills be dominated by the Human Genome Research Project being undertaken in the US, Europe and Japan, and for many people these new projects have engendered a fear that science is running out of control.

However, the discoveries themselves are ethically neutral. It is the way in which they are used that can create either a positive or negative effect.

Negatively, it is argued that widespread genetic screening and testing, whether it be pre natal, post natal or adult, will create new social stigmas with the likelihood of discrimination and abuse.

Potential problems envisaged are invasions of privacy, the misuse of confidential information, especially with regard to job applications, and the purchase of medical and life insurance. Then there is also the possibility of eugenic abuses through improvement selective breeding.

Yet it must also be acknowledged that there are many positive gains to be attained from the Human Genome Project. It could enable us to have a more comprehensive appreciation of the human being as a complex union of spirit and body.

I also hoped that a deeper understanding of the human genetic structure could provide a fuller notion of what is human freedom.

Another positive effect of genetics is a modification of the way in which humans perceive themselves in relation to nature. In particular, the study of genetics reveals the unity of all life. This demands that humanity accepts itself as a part of nature. The ramifications of this acknowledgment is that ecology becomes a central issue for human life.

The knowledge that there is a basic human structure which we share with all other human beings means that we have an absolutely basic humanity. This awareness of a common nature has the important function of protecting individual persons from discrimination on the basis of any individual or racial characteristics.

Furthermore, knowledge of our genes should enable medical science to undertake a wide range of therapeutic interventions and thus aid in relieving suffering.

However, it is particularly in the area of medical interventions that some of the more public ethical questions are posed. Pre natal testing is a case in point.

Broadly speaking, if these techniques do not involve disproportionate risks for the child and the mother and are meant to make possible early therapy or even to favour a serene and informed acceptance of the child not yet born, these techniques can be viewed as morally licit.

Nevertheless, since the possibilities of pre natal therapy are today still limited, these techniques can be used with a eugenic intention which accepts selective abortion to prevent the birth of children affected by various types of abnormalities.

Such an attitude presumes to measure the value of human life only within the parameters of "normality" and physical well being.

Therapeutic genetic interventions could be considered in principle as desirable provided they are aimed at the real promotion of the personal well being of the person without harming her or his integrity or worsening her or his life conditions.

However, what of genetic manipulation which is not strictly therapeutic? Such techniques could include interventions aimed at improving the human biological condition. These types of therapies could be considered morally licit if they respect the fundamental dignity of humanity and the common human biological nature which is the basis of liberty.

However, such therapies should avoid manipulations tending to modify the genetic "store" and create groups of differently endowed people, thus giving rise to the danger of provoking fresh manipulations of people in society.

It is essential criteria be developed to resource an ethical evaluation of the Human Genome Project. It is apparent a cautious attitude needs to be adopted with regard to the new developments' arising from this research. Nevertheless, an over cautious strategy could easily overlook the many positive benefits that could be gained from genetic investigation.

I propose the criteria needed to evaluate genetic research could use as their foundation the theological virtues of love of nature, love of persons, justice to persons, justice to community and justice to God.

The application of these virtues would ensure that the Genome Project in its research, in its application and in its supporting institutes would contribute to an ever increasing alleviation of human suffering.

The Genome Project would enable human beings to fulfil their human potential with dignity. It would also facilitate the just participation of everyone in community. Finally, it would safeguard the natural basis of our existence, that is, the genetic structures which are the basis of identity, freedom and common humanity.

If these criteria, or ones similar, are utilised, then this new knowledge will ensure that human suffering is alleviated in hitherto unknown ways and that true human potential is enhanced.

Focused in this way, society can look forward with confidence to the many benefits which will be gained from the Human Genome Project.