Abstract：
The modern concept of \'family\' in the United States recognizes many types of social groups as families, a conceptual shift which was largely helped along by advancements in assisted reproductive technologies enabling those formerly unable to biologically reproduce to have children, as well as by social movements aimed at garnering recognition for these emergent nonbiologically related social groups spearheaded by LGBTQ+ and adoption activists. That these social groups are now recognized as types of families is unquestionably an improvement to the concept, though there are still defects in the concept that preclude these nonnuclear families from achieving the same social-ontological status as nuclear families. Drawing from the nascent philosophical field of conceptual engineering, I analyze our current conception of \'family\' and argue that it is tacitly exclusionary of nonnuclear families, which can be attributed to a combination of widespread genetic essentialism and linguistic practices that unduly cast the nuclear family as a more desirable type of family by emphasizing genetic relatedness as a valuable quality. I then offer proposals to ameliorate these defects, such as educational interventions to reduce genetic essentialism and the introduction of new terminology that does not connote one type of family as being superior to another. In doing so, my hope is to reveal and begin to resolve an overlooked defect in the concept of \'family\' in order to bolster the movement to view all families as equal.
摘要：
在美国，“家庭”的现代概念承认许多类型的社会群体是家庭，概念上的转变在很大程度上得益于辅助生殖技术的进步，使那些以前无法进行生物繁殖的人能够生育孩子，以及旨在为由LGBTQ和收养活动家带头的这些新兴的非生物相关社会群体赢得认可的社会运动。这些社会群体现在被认为是家庭的类型无疑是对这一概念的改进，尽管在概念上仍然存在缺陷，使这些非核心家庭无法实现与核心家庭相同的社会本体论地位。从概念工程的新兴哲学领域出发，我分析了我们目前对“家庭”的概念，并认为它是对非核心家庭的默许排斥，这可以归因于广泛的遗传本质主义和语言实践的结合，这些实践通过强调遗传相关性作为一种有价值的品质，过度地将核心家庭视为一种更理想的家庭类型。然后我提出改善这些缺陷的建议，例如减少遗传本质主义的教育干预措施，以及引入新术语，这些术语并不意味着一种类型的家庭优于另一种。在这样做的时候，我的希望是揭示并开始解决“家庭”概念中被忽视的缺陷，以支持将所有家庭视为平等的运动。
