{"id":1061,"date":"2026-07-24T11:08:08","date_gmt":"2026-07-24T11:08:08","guid":{"rendered":"https:\/\/cityrelocationnews.com\/?p=1061"},"modified":"2026-07-24T11:08:08","modified_gmt":"2026-07-24T11:08:08","slug":"should-we-do-more-to-fight-lookism","status":"publish","type":"post","link":"https:\/\/cityrelocationnews.com\/?p=1061","title":{"rendered":"Should We Do More to Fight Lookism?"},"content":{"rendered":"
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You\u2019re reading Open Questions<\/strong>, Joshua Rothman\u2019s weekly column exploring what it means to be human.<\/em><\/span><\/div>\n<\/div>\n

In 2007, Miranda Fricker, a British philosopher, published a book called \u201cEpistemic Injustice: Power and the Ethics of Knowing.\u201d It became a smash hit, philosophically speaking, because it diagnosed a problem that had been hard to put into words. Imagine that you witness a crime, Fricker wrote, but find that the police won\u2019t credit your testimony because of the color of your skin. Or suppose you\u2019re being tormented by someone in power, but lack the ability to explain to others\u2014or even to yourself\u2014exactly how you\u2019re being wronged. (You might be like the women in \u201cMad Men,\u201d who were being sexually harassed by their bosses but lacked the term \u201csexual harassment.\u201d) These two kinds of injury seem different but are actually related, Fricker argued, because they both have to do with knowledge. In the first case, you know something, but no one will listen to you; in the second, you have trouble fully knowing what\u2019s going on in your life. In either case, you\u2019re suffering from an unfairness of knowledge that limits what you\u2019re able to communicate, what others are willing to hear from you, or what you can understand about yourself and your circumstances.<\/p>\n

Read more The Complications of Graham Platner\u2019s Veteran Identity<\/a><\/p>\n

In the years since the appearance of Fricker\u2019s book, the effort to overcome bias and discrimination has acquired a new flavor. In this latest phase, many harms that were once difficult to describe have been given names, so that they can be better identified and confronted. (We now talk about mansplaining, microaggressions, and gaslighting.) Populations that might not otherwise have seen what they have in common\u2014neurodivergent people, or patients with contested diagnoses\u2014have formed identities and found cause for solidarity. It can be life-changing to have a name for what harms you; society can shift when new groups assert themselves. And yet the pursuit of epistemic justice also risks what the psychologist Nick Haslam has called concept creep\u2014\u201cthe progressive expansion of concepts of harm.\u201d The new terms or categories that some find liberating might not reflect an underlying reality. (Not all patients with contested diagnoses face the same struggle.) A new identity can create burdens that aren\u2019t easily shrugged off.<\/p>\n

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\u201cI have never, until now, confessed to anyone that I felt I was ugly,\u201d the journalist Stephanie Fairyington writes in her new book, \u201cUgly: A Letter to My Daughter.\u201d Since childhood, she\u2019s felt unattractive; she\u2019s also found it \u201chard to say the words I am ugly<\/em> or even I am seen as ugly<\/em>.\u201d When she\u2019s succeeded in giving voice to such ideas, perhaps using softened language (\u201cMy looks aren\u2019t my strong suit\u201d), well-meaning people are quick to disagree, telling her that she looks good. But she\u2019s certain that this isn\u2019t true, and that her appearance has shaped her life. She recalls a moment from her childhood, on \u201ca sunny day in 1986,\u201d when the mother of a friend, parked in a minivan, leaned out the window and exclaimed, incredulously, \u201cThat\u2019s<\/em> Chrys\u00ed\u2019s daughter?\u201d Fairyington\u2019s mother and brother were notably good-looking. \u201cWhere they had full lips, I had thin ones,\u201d she writes. \u201cWhere they had aquiline noses, I had a bulbous red one.\u201d Moreover, \u201cit wasn\u2019t just my face that made me unattractive\u00a0.\u00a0.\u00a0.\u00a0it was also the legibility of my queerness.\u201d<\/p>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n

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Fairyington cites the philosopher Thomas J. Spiegel, who, in a paper from 2022, argued that \u201clookism\u201d\u2014discrimination based on unattractiveness\u2014is not just unfair in itself but also a form of epistemic injustice. Lookism\u2019s existence is beyond dispute: research has shown that pretty people have an easier time making money, finding partners, and even succeeding in court, while unattractive people are judged more harshly, treated more meanly, and seen as lower performing. Yet there is a \u201ctaboo\u201d around the subject of ugliness, Spiegel writes, that leads us to hide from ourselves the toll it takes on individuals. Lookism \u201cdoes not generate the same awareness as gender or race-based discrimination partially for the reason that there is a different kind of discomfort associated with being identified as ugly,\u201d he writes.<\/p>\n

\u201cUgly\u201d is an ugly word. It\u2019s painful to point it at yourself, and cruel to point it at others. It\u2019s also a complicated word, since, as Fairyington shows in her wide-ranging book, beauty and ugliness are not just aesthetic ideas\u2014they have cultural, biological, subjective, intersubjective, political, commercial, and historical dimensions. All this contributes to the fact that there\u2019s no National Association for Unattractive People. No one urges H.R. departments to hold training sessions on overcoming lookism in the workplace; schools don\u2019t teach kids about the costs of lauding beauty and denigrating its opposite. This gap in our defenses against bias may be understandable\u2014but it leaves lookism unnamed and unopposed. What would it take for us to face the problem directly?<\/p>\n

The writer Ted Chiang imagines a solution to lookism in the short story \u201cLiking What You See: A Documentary.\u201d In his near-future scenario, it\u2019s become easy and cheap to get your brain modified so that you don\u2019t notice facial beauty. Someone who\u2019s undergone the reversible procedure, which is called calliagnosia\u2014kalos<\/em> is the Greek word for beauty\u2014\u201ccan tell the difference between a pointed chin and a receding one, a straight nose and a crooked one, clear skin and blemished skin,\u201d a neurologist explains. But \u201che or she simply doesn\u2019t experience any aesthetic reaction to those differences.\u201d The story\u2019s protagonist, a college freshman named Tamera, had the procedure done when she was a child, because her progressive parents were against lookism. Gazing into the mirror, she can\u2019t tell if she\u2019s pretty. It\u2019s only when someone else sees a picture of her with her ex-boyfriend that she learns that she\u2019s out of his league.<\/p>\n

At Tamera\u2019s college, an organization called Students for Equality Everywhere, or SEE<\/em>, wants to amend the school\u2019s code of conduct so that calliagnosia is mandatory. They argue that it makes no sense to fight racism and sexism while tolerating lookism. They also point out that young people are pawns in a technological-arms race. In the story, generative video technology is being used to make models, spokespeople, and politicians unnaturally persuasive, charismatic, and beautiful. An advocate of calliagnosia says that, while it\u2019s reasonable to enjoy looking at ordinary beautiful people, these digital manipulations conjure the equivalent of \u201cpharmaceutical-grade beauty\u201d\u2014\u201cthe cocaine of good looks.\u201d Various people in Chiang\u2019s story proffer all sorts of arguments, philosophical, practical, and aesthetic, against blocking the perception of human beauty. But others decide to fight fire with fire, or embrace the technology on philosophical grounds. \u201cThe foundations of our culture were laid in classical Greece, where physical beauty and the body were celebrated,\u201d a religion professor at the college explains. \u201cBut our culture is also thoroughly permeated by the monotheistic tradition, which devalues the body in favor of the soul.\u201d<\/p>\n

It\u2019s interesting to consider how our present-day world compares with Chiang\u2019s fictional one. Like the students in his story, we\u2019re living in an age of technologically accelerated lookism. In our sci-fi reality, those with the means can use GLP-1s to become ultra-slim; they can employ cosmetic surgery to reverse signs of aging, and to redesign their faces and bodies so that they reflect algorithmically adjudicated images of \u201cperfection.\u201d Dating websites reduce people to photographs, even as photo editing gets easier; the video-conferencing apps we use for work offer to enhance our appearances. We are, quite literally, surrounded by \u201cpharmaceutical-grade beauty.\u201d And yet our world, unlike the one in the story, does not offer an equivalent of calliagnosia. Although there are some circumstances in which we can make \u201cblind\u201d decisions\u2014in ninth grade, I auditioned for the school orchestra from behind a curtain\u2014for the most part, our predicament is worse than theirs.<\/p>\n

Read more One Man\u2019s Quest to Fix Every Deadly Guardrail<\/a><\/p>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n

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We might, therefore, conclude that we have no choice but to confront lookism head on. What would that effort look like? In her book \u201cThe Beauty Bias: The Injustice of Appearance in Life and Law,\u201d from 2010, the legal scholar Deborah L. Rhode proposed that appearance ought to be added to current anti-discrimination laws. Today, there are jurisdictions, across the country, in which discrimination based on height and weight is specifically outlawed; only a handful of statutes use words such as \u201cappearance.\u201d We might imagine a world in which people more regularly sue their employers for appearance-based discrimination. (But would that be a better world?) In the past, it was not unusual to include a photograph of yourself when you submitted a r\u00e9sum\u00e9\u2014an obvious vector for lookism\u2014but the hiring process has evolved. Photographs are often prohibited, and anonymized applications and structured interviews have become more commonplace. And yet the consequences of such measures are hard to predict. There is some evidence that they lead to the hiring of candidates who end up performing better at work. But a study conducted by the Australian government, based on \u201cblind\u201d hiring practices in the Australian Public Service, found that they had unpredictable effects on bias, in part because \u201cde-identification may frustrate efforts aimed at promoting diversity.\u201d<\/p>\n

In \u201cBeauty Pays: Why Attractive People Are More Successful,\u201d from 2011, the economist Daniel Hamermesh attempts to estimate the \u201cbeauty premium\u201d: he suggests that attractive people earn about a hundred and forty thousand dollars more than regular people over a lifetime. (The effect is \u201cnot small, it\u2019s not huge,\u201d Hamermesh has said.) In a concluding section, he weighs various options for compensating or protecting those who are denied that premium. One challenge is that attractiveness unfolds along a spectrum, rather than in categories; if the whole bottom third of the spectrum were protected, it would be the largest protected class in society. Even if it existed, would it be a class that people wanted to join?<\/p>\n

Moral progress isn\u2019t confined to legislation, of course. It also happens individually and interpersonally; it\u2019s created and promulgated one person at a time, through conversation. In \u201cUgly,\u201d Fairyington shows how she and her spouse, Sabrina, have tried to give their daughter the tools she\u2019ll need to perceive and resist lookism. In ways both sophisticated and simple\u2014visiting museums, going shopping, listening to Le Tigre\u2014they offer their child a rich understanding of the forces that shape our relationships with our corporeal selves. Their conversations can be hyper-intellectual: \u201cTeasing apart your friend\u2019s \u2018fat\u2019 comment, I thought about how the neo-Assyrians preferred heaviness over thinness,\u201d Fairyington writes. But they\u2019re also frank and revelatory; often, they move from questions about bodies or body image into discussions of history, politics, and the broader human experience. As a parent myself, I found the book inspiring.<\/p>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n

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Around the time he published \u201cBeauty Pays,\u201d Hamermesh did a Q.\u00a0&\u00a0A. with readers of the blog \u201cFreakonomics.\u201d \u201cTake advantage of what you\u2019re good at\u2014other things in which you have a comparative advantage,\u201d he told a reader who asked about \u201chow to utterly defeat pretty people.\u201d \u201cLooks are only one of many things that affect success,\u201d he went on. Although Hamermesh was speaking in the language of economics, this isn\u2019t too different from some of what Fairyington puts into practice. An important way to fight lookism is by recognizing human multidimensionality. Like all forms of prejudice, lookism flattens people; we can resist it by being curious, open-minded, and expansive. We can notice that giving in to lookism\u2014a harm we can inflict by degrees, and visit upon ourselves\u2014becomes easier when we use technologies that encourage shallow relationships and assessments.<\/p>\n

Does this require us to break the taboo around ugliness\u2014to name it, as Fairyington does? Reading her story, I found myself uncertain. Throughout the book, Fairyington uses the word \u201cugly\u201d to speak with clarity and force about unfairness. Hearing the term directed at her in middle school was \u201ca new kind of painful,\u201d and it \u201csolidified my ugly self-concept\u201d; at the same time, it \u201cprovided a weird kind of relief to know, unequivocally, that my self-understanding was accurate.\u201d<\/p>\n

And yet, as Fairyington\u2019s narrative shows, the self-understanding she achieved as a middle schooler wasn\u2019t accurate. Back then, she heard \u201cugly\u201d as an epithet, simple, brutal, and factual\u2014an objective verdict. But \u201cugly,\u201d as she uses it in \u201cUgly,\u201d turns out to be a different kind of word: to use it to describe yourself is to evoke a whole constellation of values, many of them questionable, being brought to bear on a person whose inherent dignity resists them. It\u2019s a word that wishes to undo itself\u2014a word that, if we were truly to vanquish lookism, wouldn\u2019t be needed.\u00a0\u2666<\/p>\n

Read more Grocery Shopping in the Age of Explosive Diarrhea<\/a><\/p>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

Joshua Rothman considers lookism\u2014discrimination against people who are unattractive\u2014and whether we should see it like other forms of discrimination, such as racism.<\/p>\n","protected":false},"author":1,"featured_media":1060,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[21],"tags":[],"class_list":["post-1061","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-open-questions"],"yoast_head":"\nShould We Do More to Fight Lookism? - City Relocation News<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/cityrelocationnews.com\/?p=1061\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Should We Do More to Fight Lookism? - City Relocation News\" \/>\n<meta property=\"og:description\" content=\"Joshua Rothman considers lookism\u2014discrimination against people who are unattractive\u2014and whether we should see it like other forms of discrimination, such as racism.\" \/>\n<meta property=\"og:url\" content=\"https:\/\/cityrelocationnews.com\/?p=1061\" \/>\n<meta property=\"og:site_name\" content=\"City Relocation News\" \/>\n<meta property=\"article:published_time\" content=\"2026-07-24T11:08:08+00:00\" \/>\n<meta name=\"author\" content=\"admin\" \/>\n<meta name=\"twitter:card\" content=\"summary_large_image\" \/>\n<meta name=\"twitter:label1\" content=\"Written by\" \/>\n\t<meta name=\"twitter:data1\" content=\"admin\" \/>\n\t<meta name=\"twitter:label2\" content=\"Est. reading time\" \/>\n\t<meta name=\"twitter:data2\" content=\"11 minutes\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\\\/\\\/schema.org\",\"@graph\":[{\"@type\":\"Article\",\"@id\":\"https:\\\/\\\/cityrelocationnews.com\\\/?p=1061#article\",\"isPartOf\":{\"@id\":\"https:\\\/\\\/cityrelocationnews.com\\\/?p=1061\"},\"author\":{\"name\":\"admin\",\"@id\":\"https:\\\/\\\/cityrelocationnews.com\\\/#\\\/schema\\\/person\\\/3e7ce0c0c60d21e12a5ac61fb2b786d4\"},\"headline\":\"Should We Do More to Fight Lookism?\",\"datePublished\":\"2026-07-24T11:08:08+00:00\",\"mainEntityOfPage\":{\"@id\":\"https:\\\/\\\/cityrelocationnews.com\\\/?p=1061\"},\"wordCount\":2172,\"commentCount\":0,\"image\":{\"@id\":\"https:\\\/\\\/cityrelocationnews.com\\\/?p=1061#primaryimage\"},\"thumbnailUrl\":\"https:\\\/\\\/cityrelocationnews.com\\\/wp-content\\\/uploads\\\/2026\\\/07\\\/02beff6130f6aa76ad4b06674146e9d1.webp\",\"articleSection\":[\"Open Questions\"],\"inLanguage\":\"en-US\",\"potentialAction\":[{\"@type\":\"CommentAction\",\"name\":\"Comment\",\"target\":[\"https:\\\/\\\/cityrelocationnews.com\\\/?p=1061#respond\"]}]},{\"@type\":\"WebPage\",\"@id\":\"https:\\\/\\\/cityrelocationnews.com\\\/?p=1061\",\"url\":\"https:\\\/\\\/cityrelocationnews.com\\\/?p=1061\",\"name\":\"Should We Do More to Fight Lookism? 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