 The moral, social, and political significance of everyday aesthetics is perhaps most acute in body aesthetics. Culturally- and socially-constructed, and often impossible to achieve, aesthetic standards of the human body lead people to engage in various beauty practices, ranging from cosmetic surgery and extreme dieting to ingestion of dangerous substances and bleaching of the skins, which often compromise health (Brand 2000, 2012; Lintott 2003; Rhode 2010; Archer and Ware 2018; Widdows 2018). Aesthetics is also implicated as a primary instrument of justifying the societal oppression of disabled, sexed, gendered, or racialized bodies. Those individuals whose bodies do not meet the aesthetic standard suffer from an unfounded perception that their physical appearance correlates with their competence, intelligence, and moral character, and are subjected to many forms of injustice and discrimination in employment, social standing, personal relationships, and economic status. Aesthetic qualifications for an ideal body can be explicitly institutionalized as in Nazism or policies requiring a certain appearance of employees, or implicitly referenced to reinforce the existing stereotype of the oppressed groups (Garland-Thomson 2009; Siebers 2010; Irvin 2016; P. Taylor 2016; also see the entries on  feminist perspectives on the body,  feminist perspectives on disability, and  feminist perspectives on objectification).  