 Two interesting aspects of these discussions are that they a) usually only deal with one way of analyzing the biological reality of race classifications (as genetic) and b) adhere to a sharp distinction between race as biological reality or as social construct. Regarding a) several philosophers of biology have come up with alternative ways of thinking about a biological basis for race (for instance race as clades (Andreasen 1998), inbred lines (Kitcher 1999), or ecotypes (Pigliucci &amp; Kaplan 2003)). This expansion of concepts brought with it the question of classificatory monism vs. pluralism, i.e., the question whether there is one privileged way of classifying race that somehow captures the ‘true nature’ of races (natural kinds) or whether there are several ways of doing so, depending on theoretical or practical interests/context (Gannett 2010). As Gannet argues, however, this focus on the monism/pluralism debate and on natural kinds comes at a cost, as it can mean that questions of practical significance are systematically ignored (2010). Regarding b), Gannett points out that drawing a sharp distinction between race as social construct or biological reality has not only been proven meaningless by recent work in population genetics but can also mean that the much messier reality of human history and diversity on this planet (and the complex interactions between scientific and social concepts of race) is being overlooked, leading to an impoverished analysis of the problems at hand (Gannett 2010).