“Racial realism II: Are folk races real?”

Spencer, Quayshawn

doi:10.1111/phc3.12467

Cited by 16 publications

(6 citation statements)

References 65 publications

(121 reference statements)

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“…33 Thus, at first glance, it seems that visible phenotypical continuity is unlikely. Upon further consideration, though, even if he was not 29 Different but related accounts of deflationary realism can be found in (Glasgow 2009) and (Spencer 2018a;2018b).…”

Section: Deflationary Realismmentioning

confidence: 99%

Will there be races in heaven? 1

Placencia¹

2021

Death, Immortality and Eternal Life

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Drawing on work in the Philosophy of Race, this chapter argues that the existence of races in heaven is either incompatible or only questionably compatible with the mainstream Christian view of the afterlife.. IHowever, it also argues that there is a phenomenon adjacent and related to race that can exist in the afterlife, namely racial identity. If one thinks of racial identity as a kind of practical identity, it turns out that racial identity is primarily psychological. Thus, its existence in heaven is compatible with the mainstream Christian view that people with some semblance of human psychology continue on after death. Furthermore, the chapter offers reasons to think that we will need racial identities in the afterlife to facilitate forgiveness and reconciliation. Finally, it suggests that preserving racial identities from this life to the next is, on balance, preferable.

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Section: Deflationary Realismmentioning

confidence: 99%

Will there be races in heaven? 1

Placencia¹

2021

Death, Immortality and Eternal Life

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“…But my agenda is not to put forward one particular construal of race as a kind. Indeed, some accounts in the philosophy of race recognize different concepts of race (Hardimon 2017; Spencer 2018), which are used in different contexts and likely for different purposes. Such a diversity of aims is something that my fine-grained methodological framework can capture.…”

Section: The Relevance Of Nonepistemic Aims and Valuesmentioning

confidence: 99%

How to Philosophically Tackle Kinds without Talking about “Natural Kinds”

Brigandt

2020

Can. J. of Philosophy

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Recent rival attempts in the philosophy of science to put forward a general theory of the properties that all (and only) natural kinds across the sciences possess may have proven to be futile. Instead, I develop a general methodological framework for how to philosophically study kinds. Any kind has to be investigated and articulated together with the human aims that motivate referring to this kind, where different kinds in the same scientific domain can answer to different concrete aims. My core contention is that nonepistemic aims, including environmental, ethical, and political aims, matter as well. This is defended and illustrated based on several examples of kinds, with particular attention to the role of social-political aims: species, race, gender, as well as personality disorders and oppositional defiant disorder as psychiatric kinds. Such nonepistemic aims and values need not always be those personally favoured by scientists but may have to reflect values that matter to relevant societal stakeholders. Despite the general agenda to study “kinds,” I argue that philosophers should stop using the term “natural kinds,” as this label obscures the relevance of human interests and the way in which many kinds are based on contingent social processes subject to human responsibility.

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“…Baker, Rotimi, & Shriner 2017), responses as to what race is to mean-if race exists or doesn't exist-given these facts has differed. Contemporary biological realists have attempted to revive biological race through the use of various population concepts (Andreasen 2007;Hardimon 2017;Spencer 2017a;2017b; and social constructionists have argued that the failure of the modern biological conception of race shows that race is a social kind (Hacking 2005;Haslanger 2012;Root 2000;cf. Mallon 2018).…”

Section: The Normative Argument: Against Inadvertent Promotions Of Bimentioning

confidence: 99%

Racializing Races: The Racialized Groups of Interactive Constructionism Do Not Undermine Social Theories of Race

Msimang

2019

Ergo, an Open Access Journal of Philosophy

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Adam Hochman has recently argued for comprehensive anti-realism about race against social kind theories of race. He points out that sceptics, often taken as archetypical anti-realists, may admit race in certain circumstances even if they are eliminativists about race. To be comprehensively anti-realist about races, which also means rejecting all 'race talk', he suggests that racial formation theory should be abandoned in favour of interactive constructionism. Interactive constructionism argues for the reality of racialized individuals and racialized groups to the exclusion of realism about races. Its supplementation of comprehensive anti-realism is meant to give us the ability to account for all relevant phenomena of interest surrounding the question of race without having to admit that races are real in any sense. I argue that although Hochman's interactive constructionism succeeds in establishing the existence of racialized individuals and groups, it does not do so to the exclusion of realism about social races. Furthermore, I show that his comprehensive anti-realism, even when it is supplemented with interactive constructionism, is inadequate to deal with all relevant phenomena of interest surrounding the question of race. 1. This is because sceptics may admit of 'race' or 'race talk' under certain circumstances even if they are thoroughly eliminativists about race. The anti-realism Hochman argues for does not

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“Racial realism II: Are folk races real?”

Cited by 16 publications

References 65 publications

Will there be races in heaven? 1

Will there be races in heaven? 1

How to Philosophically Tackle Kinds without Talking about “Natural Kinds”

Racializing Races: The Racialized Groups of Interactive Constructionism Do Not Undermine Social Theories of Race

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