 Heyes points to the historical role played by heredity in determining race (but not sex). This mitigates against the possibility of “transracialism” in a way that is not present in the case of sex, she argues (2006, 271). Relatedly, changing race has a history of being associated with “passing” which would leave any “transracialist” subject to accusations of “passing” in a way that is not present in the case of sexual crossing (272). Heyes notes, then, that those promoting cosmetic procedures which change ethnic or racial features take care to avoid issues around racial betrayal by emphasizing individual self-expression and aesthetics (273–4). By contrast, argues Heyes, since sex is not viewed as hereditary, the possible of sex-change has been more viable. Indeed, contemporary sex must be understood as partially constituted by the history of technological developments in sex modification (as “passing” has partially constituted race) that has precisely allowed for such sex-change within the discourse of pathology and internal gender identity (277).