While companies are increasingly convinced of the relevance of CSR, many are still struggling to define their responsibility. Part of the answer to this question can be found in the dual approach towards CSR. The authors unravel the concept of CSR into two components: responsibility and responsiveness. Regarding the firm's responsiveness towards society, companies can adopt two positions. They might adopt an inside‐out approach towards CSR and emphasise their own ambitions. Alternatively, they can approach stakeholders from an outside‐in perspective, wherein (...) stakeholder claims dominate. The authors argue that both perspectives are inadequate with regard to complex societal issues. Therefore, a third approach towards societal interaction is proposed. This is characterised by a process of collective sensemaking, aimed at understanding the issue and defining responsibilities. (shrink)

Bu makalede Spinoza’nın dil eleştirisinin ve çözümlemesinin tartışılması amaçlanmaktadır. Bilindiği gibi, Spinoza, İbranice hakkında yarım kalmış bir dilbilgisi kitabı kaleme almış olsa da, bugün dil felsefesi diye adlandırılan alanda bir yapıt vermiş değildir. Bununla birlikte, dil konusunun, anlama yetisinin düzeltilmesinin önemli ayaklarından biri olması ölçüsünde, Spinoza açısından, felsefi uslamlama için bir propedötik işlevi gördüğü söylenebilir. Hatta Spinoza’ya göre, kendisinden önce gelen bazı filozofların doğanın ortak düzenini ve zorunlu nedenselliğini kavrayamamış olmasının nedeni, tam da fikirlerin ve şeylerin bağlantı ve düzenlerini izlemek (...) yerine, doğayı açıklamak için dilsel kategorilere başvurmalarıdır. İşte bu yüzden, felsefenin ilk adımlarından biri dilin bedensel-imgelemsel doğasının aydınlatılması olmalıdır. Böylelikle dilin felsefi amaçlar doğrultusunda, yani upuygun fikirlerin iletilmesi için kullanmasına zemin hazırlanacaktır. Bu yazıda, Spinoza’nın geliştirdiği dil kuramının, dil olgusunun psikolojik-bilişsel açıdan çözümlemesi kadar, kendine-gönderimli kavramsal bir dilin geometrik düzende kurulmasını da içerdiği ileri sürülecektir. (shrink)

The embodied approach of human cognition suggests that concepts are deeply dependent upon and constrained by an agent's physical body's characteristics, such as performed body movements. In this study, we attempted to broaden previous research on emotional priming, investigating the interaction of emotions and visual exploration. We used the joystick-based approach-avoidance task to influence the emotional states of participants, and subsequently, we presented pictures of news web pages on a computer screen and measured participant's eye movements. As a result, the (...) number of fixations on images increased, the total dwell time increased, and the average saccade length from outside of the images toward the images decreased after the bodily congruent priming phase. The combination of these effects suggests increased attention to web pages' image content after the participants performed bodily congruent actions in the priming phase. Thus, congruent bodily interaction with images in the priming phase fosters visual interaction in the subsequent exploration phase. (shrink)

Disparities exist in the health, livelihood, and opportunities for the 46-60 million people living in America’s rural communities. Rural communities across the United States need a new energy and focus concentrated around health and health care that allows for the designing capturing, and spreading of existing and new innovations. This paper aims to provide a framework for policy solutions to build a healthier rural America describing both the current state of rural health policy and the policies and practices in states (...) that could be used as a national model for positive change. (shrink)

With the aim of teaching and practicing art for the good or moreover the better, Josef Albers proves to be an idealist. At the same time, he confirms with this conviction that art can also arouse the opposite. This conviction is already evident in the grammatical form of the term, which proves that art is functional or a technique for socio-cultural applications, whether good or bad. In the presentation of the political and philosophical background of this idea as well as (...) in the analysis of Josef Albers´s ´artistic research´ on the artistic means as cultural techniques, this assumption is to be proved by the essay. (shrink)

ABSTRACT “Meister Eckhart’s Mysticism in Comparison with Zen Buddhism” originally appeared as the concluding section of Ueda Shizuteru’s first book, Die Gottesgeburt in der Seele und der Durchbruch zur Gottheit: Die mystische Anthropologie Meister Eckharts und ihre Konfrontation mit der Mystik des Zen-Buddhismus. It was first published in 1965 as an expanded version of Ueda’s doctoral dissertation, which was written under the supervision of Ernst Benz at the University of Marburg. Ueda’s careful analysis not only illuminates important points of affinity (...) between Eckhart and Zen, but also explains why Eckhart’s mysticism cannot be simply interchanged with Zen Buddhism. To allow the reader to read for themselves, I kept all interpretative notes to a minimum. The text is translated from the most recent edition of the German text, published in 2018 by Verlag Karl Alber, and edited by Wolf Burbat. The German pagination is interpolated in bold throughout the text. (shrink)

Spoken sentences have parts. Therefore they take time to speak. For instance, when you say, “Socrates is running”, you begin by uttering the subject term ("Socrates"), before carrying on to the predicate. But are the corresponding predications in thought also composite? And are such thoughts extended across time, like their spoken counterparts? Peter Abelard gave an affirmative response to both questions. Alberic of Paris denied the first and, as a corollary, denied the second. Here, I first set out Abelard’s account. (...) I then present a series of arguments against Abelard, reconstructed from (sometimes fragmentary) manuscripts associated with Alberic’s school. I conclude with an observation about present philosophy of language: this twelfth-century debate points to some undefended (and largely unstated) assumptions common to our latest thinking about propositions. I highlight this by presenting recent accounts of two philosophers with radically different outlooks: Jeffrey King and Peter Hanks. Both their accounts take many of the same things for granted, as the Alberican criticisms make plain. (shrink)

Spoken sentences have parts. Therefore they take time to speak. For instance, when you say, ‘Socrates is running’, you begin by uttering the subject term Socrates, before carrying on to the predicate. But are the corresponding thoughts also composite? And are such thoughts extended across time, like their spoken counterparts? Peter Abelard gave an affirmative response to both questions. Alberic of Paris denied the first and, as a corollary, denied the second. Here, I first set out Abelard’s account. I then (...) present a series of arguments against Abelard, reconstructed from (sometimes fragmentary) manuscripts associated with Alberic’s school. I conclude with an observation about present philosophy of language: this twelfth-century debate points to some undefended (and largely unstated) assumptions common to more recent thinking about propositions. (shrink)

Spoken sentences have parts. Therefore they take time to speak. For instance, when you say, ‘Socrates is running’, you begin by uttering the subject term Socrates, before carrying on to the predicate. But are the corresponding thoughts also composite? And are such thoughts extended across time, like their spoken counterparts? Peter Abelard gave an affirmative response to both questions. Alberic of Paris denied the first and, as a corollary, denied the second. Here, I first set out Abelard’s account. I then (...) present a series of arguments against Abelard, reconstructed from (sometimes fragmentary) manuscripts associated with Alberic’s school. I conclude with an observation about present philosophy of language: this twelfth-century debate points to some undefended (and largely unstated) assumptions common to more recent thinking about propositions. (shrink)

This paper reconstructs a controversy between a pupil of Alberic of Paris and Peter Abelard which illustrates two competing ways of reconciling different ancient traditions. I shall argue that their accounts of the relation between sentences and thoughts are incompatible with one another, although they rely on the same set of sources. The key to understanding their different views on assertive and non-assertive sentences lies in their disparate views about the structure of thoughts: whereas Abelard takes thoughts to be compositional, (...) the opponent's arguments seem to rely on the premise that the mental states which correspond to sentences cannot be compositional in the way that Abelard suggested. Although, at a first glance, Abelard's position appears to be more coherent, it turns out that his opponent convincingly argues against weaknesses in Abelard's semantic theory by proposing a pragmatic approach. (shrink)

In my review, I survey the main content of L. Tengeli's book World and Infinity, reconstruct its structure and discuss the author’s research results in the field of phenomenology of the world, presented in it. In particular, I note here that Tengelyi conducts a detailed criticism of onto-theology, starting from the problem of the katholo-protological structure of metaphysics in Aristotle. He outlines Husserl’s doctrine of primordial facts and Heidegger’s idea of metontology. In addition, here I give a relatively detailed description (...) of Tengeliy’s understanding of a thing and the world, as well as his interpretation of infinity as a basic characteristic of the world. (shrink)

This article concerns existents as a contentious issue in contemporary Abelardian scholarship. More precisely, it concerns the ontological standing of forms in Abelard’s metaphysics. Take, for example, the apple on my desk. What ontological standing does its redness have? Is it an actual entity over and above the apple or is it in some sense “reducible” to it? Abelard, famously, was a nominalist, so the question is not about some purported universal redness. Rather, it is about the particular redness of (...) the particular apple on my desk. The issue is contentious in that the best current accounts of Abelard’s metaphysics disagree strongly about how to answer this question. Here, rather than focusing on Abelard’s own writings – which so far have yielded no definitive answer – I will consider some anonymously transmitted and mainly unedited logical texts from the twelfth century and show how his contemporaries understood Abelard’s view and how the followers of his philosophical nemesis, Alberic of Paris, reacted to it. (shrink)

The book (I) deals systematically with a conception of reason that creates and deploys ‘ideas’ as pure representations of something that is not or only partially given in experience. This conception—developed in Kant’s Transcendental Dialectic, unfolded throughout his works and set as the highest point in Fichte’s Wissenschaftslehre—is the most important key to understanding transcendental philosophy and classical German philosophy. Moreover, the book (II) argues that the set of theories regarding reason ‘in the narrower sense’ (the faculty of ideas) constitutes (...) a research program that can be developed further and compete / cooperate with alternate projects (theories of rationality and reasonability) in contemporary contexts; it can also be successfully defended against Pyrrhonical objections and the post-idealistic critique of reason. (shrink)

When Giovanni Boccaccio undertook to compile the myths of Greco-Roman antiquity in the mid-fourteenth century, he was working within a long tradition of medieval commentaries on Ovid's mythological works and mythographical compendia, such as Alberic of London's De deis gentium. His Genealogie deorum gentilium libri, on which he worked until the final years of his life, also falls within the traditions of biblical exegesis and of philosophical commentary on texts, such as Boethius's De consolatione philosophiae and Virgil's Aeneid. The complex (...) and eclectic nature of Boccaccio's learning, however, along with the antimodern organizational structure of the treatise, has led to the underestimation of its importance in the history of medieval and Renaissance approaches to ancient myth. As Charles Osgood's partial translation of the work demonstrates, the focus of critics has been limited to the final two books of the treatise, in which Boccaccio defends both poetry and his work from detractors. The fourteenth and fifteenth books of the Genealogie have been by far the most long-lived sections of the work. The straightforward defense of poetry through recourse to the topos of the poeta theologus places the work in a historical continuum that leads from Albertino Mussato and Francesco Petrarca to Coluccio Salutati, Marsilio Ficino, and Angelo Poliziano, not to mention the poetic theorists of the English Renaissance, such as Sir Philip Sidney. (shrink)

Alberic of Paris put forward an argument, ‘the most embarrassing of all twelfth-century arguments’ according to Christopher Martin, which shows that the connexive principles contradict some other logical principles that have become deeply entrenched in our most widely accepted logical theories. Building upon some of Everett Nelson’s ideas, we will show that the steps in Alberic of Paris’ argument that should be rejected are precisely the ones that presuppose the validity of schemas that are nowadays taken as some of the (...) most trivial logical truths: (A∧B) → A and (A∧B) → B, i.e. Simplification. (shrink)

In the 19th century, a gradual reform of art education began, which achieved its peak in the 1930s. This process manifested itself in the form of schools with an explicit anti-academic spirit – the Bauhaus in Europe and Black Mountain College in the United States. In this paper, I contend that such attempt at reform has never repeated again after the Black Mountain College case, where the combination of John Dewey’s educational principles, Josef Albers’ peculiar conception of art instruction, and (...) the college founders’ ideas concerning the essentiality of art for contemporary democratic societies created a unique environment for the development of an experimental form of art education. Examining this innovation with regard to the current situation of teaching art and the humanities, I argue that - despite a process of reform lasted more than a hundred years - art education still manifests residues of the old, conservative academic spirit, while art schools show features of exclusivity or even elitism. The pursuit for a wholesome social position of art, on the other hand, was the most striking endeavour of many brilliant thinkers in 19th and 20th century, something that art educators and art theoreticians of the 21st century must take this into a serious consideration. (shrink)

_ Source: _Volume 56, Issue 3-4, pp 340 - 366 The history of thinking about consequences in the Middle Ages divides into three periods. During the first of these, from the eleventh to the middle of the twelfth century, and the second, from then until the beginning of the fourteenth century, the notion of natural consequence played a crucial role in logic, metaphysics, and theology. The first part of this paper traces the development of the theory of natural consequence in (...) Abaelard’s work as the conditional of a connexive logic with an equivalent connexive disjunction and the crisis precipitated by the discovery of inconsistency in this system. The second part considers the accounts of natural consequence given in the thirteenth century as a special case of the standard modal definition of consequence, one for which the principle _ex impossibili quidlibet_ does not hold, in logics in which disjunction is understood extensionally. (shrink)

This book offers a major reassessment of Peter Abelard's modal logic and theory of modalities, presenting them as far more uniform and consistent than was until now recognized. Irene Binini offers new ways of connecting Abelard's modal views with other parts of his logic, semantics, metaphysics and theology. Further, the work also provides a comprehensive study of the logical context in which Abelard's theories originated and developed, by presenting fresh evidence about many 11th- and 12th-century sources that are still unpublished. (...) This analysis sheds new light on the relations between Abelard and ancient authors such as Aristotle, Boethius, and Priscian, as well as between Abelard and his contemporaries, such as Anselm of Canterbury, William of Champeaux, Joscelin of Soissons, and Alberic of Paris. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Die vier Weisen im Garten der Philosophie: Anfangsgründe eines globalen Humanismus by Rainer SchulzerNiels Weidtmann (bio)Die vier Weisen im Garten der Philosophie: Anfangsgründe eines globalen Humanismus. By Rainer Schulzer. Freiburg: Verlag Karl Alber, 2023. Pp. 290, Paper € 49.90, ISBN 978-3-495-99837-3.Rainer Schulzer has written an inspiring book, not yet translated into English, about “the four sages in the garden of philosophy.” The garden, created by Inoue Enryō, (...) the founder of Toyo University, in Tokyo in 1904, invites visitors to reflect on philosophy. Its centerpiece is the so-called “Shrine of the Four Sages” who, according to Inoue, are Confucius, Buddha, Socrates, and Kant. Schulzer, who is himself a professor of philosophy at Toyo University, takes Inoue’s compilation of the four sages as a starting point to reflect on the diversity of sources of a “global humanism.” He argues that the humanist concern for a justification of ethics without referring to metaphysics and religion as it characterizes Renaissance humanism as well as Kant’s ethics can already be found among the various thinkers of the Axial Age (p. 221). Confucius, Buddha, and Socrates are introduced by short texts contributed to the book by Yoshida Kōhei, Takemura Makio, and Volker Gerhardt. However, because Schulzer does not want to let the portraits stand alone, but rather see them located in the “horizon of a global humanism,” he prefaces them with his own assessments.Firstly, Schulzer shows why, despite major differences, it seems justified to regard the three axial sages as thinkers of a humanism centered on the question of how to lead a good life. He counters the prejudice that East Asian virtue teachings, especially Confucianism, were based on the dogmatic duty to fulfil social roles, whereas European-Western ethics of freedom led to ruthless individualism. Instead, he convincingly shows that a complex and mutually constitutive relationship between freedom and social roles can be found in both traditions. Regarding Buddhism, Schulzer explains why it does not aim for salvation in the afterlife; the unworldly life of Buddhist monks thus does not mean a denial of life, but rather serves the realization and acceptance of transience. In the concluding chapter of his humanistic localization of the three sages, Schulzer turns to the doctrine of retaliation, based on which he closely links Buddhist teachings with Kant’s philosophy. According to Schulzer, Buddhism sets itself apart from the karmic doctrine of reincarnation, according to which a person’s well-being depends on their behavior in a previous life, by transferring the doctrine of retaliation to the inner self. The endeavor is no longer for a better [End Page 1] future life, but for the “spirit already liberated from suffering and fear of death during one’s lifetime” (p. 87). Schulzer argues with Kant that a liberated spirit can only be achieved with a clear conscience. However, the attempt to transfer Hans Kelsen’s theory that the discovery of causality, which Kelsen attributes to the pre-Socratics, arose from the ancient doctrine of retaliation in Buddhism and to understand the doctrine of dependent origination, above all the realization that all suffering can be traced back to ignorance, as a theory of causality is somewhat overstepping the mark. Buddhist cognition, as Schulzer himself notes, is not interested in causality as an explanatory principle but aims precisely at breaking the so-called “twelve-link chain of dependent origination.” We would first have to ask about the respective meaning of causality; incidentally, this also applies to the European tradition, in which what we are used to calling causality today can only be traced back to one of the four causes named by Aristotle.The portraits of the three sages start with Yoshida Kōhei introducing us to Confucius as a virtuous teacher who first and foremost endeavored to ensure the well-being of his students and taught them to find their own role in society. Volker Gerhardt approaches Socrates from the perspective of Nietzsche and Kant. The main point of reference for him is that Socrates, like no other, stands for “moral self-determination,” “self-knowledge” and the experience of the divine in an “intimate relationship with... (shrink)

Max Müller: "Existenzphilosophie". Von der Metaphysik zur Metahistorik. 4., erweiterte Auflage. Herausgegeben von Alois Halder. Verlag Karl Alber, Freiburg/München 1986. 380 S., br., 68,- DM.

Interest in philosophical anthropology in the early twelfth century was limited to the logical question of how to think and speak about dead humans. This question was prompted by the logic of living and dead humans based on the doctrine of substance found in Aristotle’s Categories and in the division of substance, as outlined by Porphyry to exemplify the logic of genus and species relations in the Isagoge. Abelard held the view that there is no such thing as a dead (...) human, and this provoked an intense response from his contemporaries. Abelard’s contemporaries, including Alberic of Paris and other anonymous authors, mounted a number of arguments against Abelard’s views. The stakes were high for them: as realists about species and genera, Abelard’s denial that there are dead humans threatened their entire interpretation of the structure of species and genera, and thereby their theory of universals. (shrink)

Eine neutrale Einführung in den Konsequentialismus, der die aktuelle ethische Diskussion dominiert und um den so heftig gestritten wird wie um keine andere ethische Theo-rie. Er scheint auf bestechenden Annahmen zu basieren, aber dennoch mit unserer herkömmlichen Moral unvereinbar zu sein. Wie geht man im Konsequentialismus mit dieser Spannung um? Was sind die Grundideen des Konsequentialismus? Wie unterscheidet er sich von deontologischen Theorien? Hat im Konsequentialismus das Gute Vorrang vor dem Rechten? Wie unterscheiden sich direkter Handlungskonsequentialismus, indirekter Handlungskonsequentialis-mus und Regelkonsequentialismus? (...) Wie vielversprechend ist das Projekt der Konsequentialisierung deontologischer Theorien? -/- A neutral introduction to consequentialism, which dominates current ethical debate and is more hotly contested than any other ethical theory. It seems to be based on compelling assumptions, yet incompatible with our conventional morality. How does consequentialism deal with this tension? What are the basic ideas of consequentialism? How does it differ from deontological theories? Does consequentialism prioritise the good over the right? How do direct act consequentialism, indirect act consequentialism and rule consequentialism differ? How promising is the project of consequentialising deontological theories? -/- Verlag Karl Alber 2022, 178 S., brosch., 24,– € ISBN 978-3-495-48525-5 (intro: Philosophie, Bd. 1). (shrink)

sProblems about the nature of integral parts and wholes were central to twelfth-century discussions of the individuation and persistence over time of both substances and artifacts. This paper examines in detail Abaelard’s contribution to these discussions arguing that Abaelard proposes a solution to these problems which preserves our common sense intuitions about identity over time. In Abaelard’s work we find an explicit solution to the problem of the identity over time of living things which appeals to the persistence of the (...) vegetative soul through the loss or addition of corporeal matter. In work from the school of the Montani we apparently also have an account of Abaelard’s solution to the problem of the identity over time of artifacts which distinguishes between the role of a part in an integral whole and the material which plays that role such that the role persists when the matter is replaced. (shrink)

R. S. Woolhouse; IV*—Leibniz's Reaction to Cartesian Interaction, Proceedings of the Aristotelian Society, Volume 86, Issue 1, 1 June 1986, Pages 69–82, https:/.

Reinhard Heckmann: Kants Kategoriendeduktion. Ein Beitrag zu einer Philosophie des Geistes, 484 Seiten, Freiburg/münchen 1997 [Verlag Karl Alber]. Immanuel Kant: Religion within the boundaries of mere reason and other writings, translated and edited by Allen Wood, George Di Giovanni; with an introduction by Robert Merrihew Adams. Cambridge: Cambridge University Press, 1998; XXXIX, 229 Seiten. Hermann Berger: Leeswijzer bij de Kritiek van de Oordeelskracht, Tilburg: Tilburg University Press 1997, 331 S. Martin Bondeli: Der Kantianismus des jungen Hegel. Die Kant-Aneignung und (...) Kant-Überwindung Hegels auf seinem Weg zum philosophischen System, Felix Meiner Verlag, Hamburg 1997, 353 S., ISBN 3-7873-1335-4 . Pierre Kerszberg: Critique and Totality. Albany 1997, 274 S. Nathan Rotenstreich: Synthesis and Intentional Objectivity. On Kant and Husserl. Dordrecht / Boston / London: Kluwer Academic Publishers 1998, viii + 135 pages. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Environmental Genome Project and BioethicsRichard R. Sharp (bio) and J. Carl Barrett (bio)Eight years ago, the Kennedy Institute of Ethics Journal published a brief selection by Eric Juengst (1991) entitled “The Human Genome Project and Bioethics.” That essay introduced and described the Ethical, Legal, and Social Implications (ELSI) Program at the National Center for Human Genome Research. 1 Since that time, the ELSI program has grown to become (...) one of the largest and most well regarded bioethics programs in the country, sponsoring the work of hundreds of researchers and coordinating bioethics activities both nationally and internationally (Marshall 1996; Meslin, Thomson, and Boyer 1997). In 1991, however, Juengst, the first director of the ELSI program, had no way of anticipating these developments. Juengst’s goal in his essay was simply to highlight some of the moral and social issues that were emerging as focal points for the ELSI program. Looking back, the issues he outlined may seem vague and overly broad. At the time, however, the essay served an important purpose, to identify areas requiring additional study and thereby to serve as a guide to others interested in joining in these discussions.In many ways, Juengst’s article serves as an inspiration to those of us working on a new bioethics project. The National Institute of Environmental Health Sciences (NIEHS) recently launched a multi-year project aimed at better understanding genetic influences on environmentally associated diseases (Albers 1997; Brown and Hartwell 1998; Cannon 1997; Kaiser 1997). This project, known as the Environmental Genome Project (EGP), plans to identify and study a number of common genetic variants that may play an important role in determining how individuals respond to environmental exposures. NIEHS hopes that the information learned through the EGP will be instrumental in developing more effective disease-prevention strategies and intervention programs. Following the precedent developed in connection with the Human Genome Project, NIEHS also plans to address the moral and social implications of the EGP. Efforts in this regard include sponsoring workshops and conferences to address such issues, as well as supporting research on the ethical, legal, and social implications of the EGP. Through this work, NIEHS hopes to anticipate potential problems before [End Page 175] they arise and to develop policies that maximize the benefits of the research while avoiding potential misuses of the information learned.In exploring the social implications of the EGP, we at NIEHS are very fortunate to be able to draw upon the work being done by the ELSI program at the National Human Genome Research Institute (NHGRI), as well as the ever-expanding bioethics literature that has been sparked by the ELSI program. Still, there is much to be done and this is an exciting time for those of us involved with the EGP. Many of the ethical, legal, and social implications of the project are only beginning to become clearer, and several of these issues appear quite different from the sorts of concerns that have previously been discussed in connection with other types of genetic research.This essay highlights some of the ethical, legal, and social implications that are emerging as important focal points for the Environmental Genome Project. Like Juengst’s 1991 paper, the goal of this article is to provide an overview of current areas of interest and to encourage others to join us in thinking about these difficult issues.The Environmental Genome ProjectIndividuals differ greatly in their responses to chemicals, drugs, radiation, smoking, alcohol, and other environmental exposures. These differential responses are the result of complex interactions between many factors, including an individual’s genetic make-up, age, sex, nutritional status, and overall health. The EGP aims to better understand the genetic basis of differential responses to environmental exposures. The vast majority of diseases, many forms of cancer, for example, are the consequence of both environmental and genetic contributions (Perera 1997). Hence, understanding the relationships between genetic variation and response to environmental exposure is important for understanding the causes of human disease and is crucial for the development of effective disease-prevention strategies.The EGP and projects like it represent a new stage of genomic research. It is expected that the Human Genome Project will complete... (shrink)