  Appiah’s critique of Du Bois (see Appiah, 1985 and Appiah,  1992[12]) argues for three, key claims: 1) that Du Bois’s definition of race fails to state criteria that serve to individuate his eight, spiritually distinct races; 2) that, notwithstanding Du Bois’s intention to conceptualize race in socio-historical terms, the criteria he in fact uses to individuate spiritually distinct races comprise a physical, biological component—specifically, the idea of a common ancestry; and 3) that, notwithstanding his ongoing, post-“Conservation” efforts to substitute “a sociohistorical conception of race for the biological one,” the logic of his argument “leads naturally to the final repudiation of race as a term of difference” (Appiah, 1985, 34–35).  Appiah endorses this conclusion, stating that “[t]he truth is that there are no races,” and that “the notion [of race] that Du Bois required, and that underlies the most hateful racisms of the modern era, refers to nothing in the world at all” (Appiah, 1992, 45).