Realism, Antirealism, and
Conventionalism about Race
https://core.ac.uk/download/pdf/192609713.pdf
This paper distinguishes three concepts of “race”: bio-genomic cluster/race, biological
race, and social race. We map out realism, antirealism, and conventionalism about each
of these, in three important historical episodes: Frank Livingstone and Theodosius
Dobzhansky in 1962, A. W. F. Edwards’s 2003 response to Lewontin’s 1972 paper, and
contemporary discourse. Semantics is especially crucial to the first episode, while
normativity is central to the second. Upon inspection, each episode also reveals a variety
of commitments to the metaphysics of race. We conclude by interrogating the relevance
of these scientific discussions for political positions and a post-racial futureThere are no races, there are only clines. (Livingstone 1962, 279)
If races did not exist they would have to be invented. (Dobzhansky 1968, 78)
Human racial classification is of no social value and is positively destructive of social and human relations. (Lewontin
1972, 397)
But it is a dangerous mistake to premise the moral equality of
human beings on biological similarity because dissimilarity,
once revealed, then becomes an argument for moral inequality.
(Edwards 2003, 801)
human species
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Re: human species
We would say we believe in clines only now and since the science was first published in the 1960s
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Re: human species
I'm trying to understand the bias in science historically and currently, opposite of the stigmitation of 'whites' in slavery, we have a strong scientific prediliction to say that what happened in the past is bad because our science was bad, if it was good they would not have done it.
And, that we have an idea of 'reparations' to the past. We would assume that science is not immune to these pressures also.
And, that we have an idea of 'reparations' to the past. We would assume that science is not immune to these pressures also.
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Re: human species
This is indeed an interesting area of study, and over my head.
But the basic problem from my standpoint is our species' tribalistic nature, where differences can influence group memberships. "Race" is just one example. Belief systems is another. Modification and inhibition of our tribalistic tendencies, as a part of our species' basic ethical philosophy, is beginning, but has a long way to go. IMO
But the basic problem from my standpoint is our species' tribalistic nature, where differences can influence group memberships. "Race" is just one example. Belief systems is another. Modification and inhibition of our tribalistic tendencies, as a part of our species' basic ethical philosophy, is beginning, but has a long way to go. IMO
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