Ma in, Aa on; Shuk , Amal
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Pe son, place, and p agma ism: Theo izing u ban spaces
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Pe son, place, and p agma ism: Theo izing u ban
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Pe son, place, and p agma ism: Theo izing u ban spaces
aa on Ma in and amal shuk
i in D. Reid Hono s College, Wayne s a e uni e si y, De oi , Michigan, usa
ABSTRACT
ci ies old and new would bene i i hey emb aced a pe spec i e dis inc om he
dominan hough ega ding e o s o ein en o con empo ize hemsel es h ough
u ban enewal p ojec s, speci ically hose ela ed o social inclusion. Realism, as con a y
o p agma ism, has been shown o impose a complacen a i ude owa d ulne able
u ban communi ies h ough i s a achmen s o p ede e minacy. his pape analyzes he
de imen al e ec s o a ealis wo ld iew on ma ginalized popula ions acing
displacemen as a esul o hese p ojec s, and akes a Ro yan app oach a delinea ing
he implica ions o ealis policy app oaches in ci ies like los angeles, cali o nia, De oi ,
Michigan, and Bi mingham, england. he pape hen u ns o c i ique mo emen s like
‘De oi s e e ybody’ and Richa d Flo ida’s model in The Rise o he C ea i e Class as an
e o o endo se a econcep ualiza ion o policies in which eli es elinquish hei ealis
a achmen s in a o o ou come d i en, p agma ic solu ions ha will, in u n, elie e
hese ma ginalized g oups o he in ingemen imposed upon hem.
1. In oduc ion
he discou se used o desc ibe u ban enewal p ojec s con ibu es o he no ion ha he displacemen
o ma ginalized local popula ions in u ban a eas is ine i able. We p opose an al e na i e concep ual
amewo k o a ealis model o u ban enewal in which he his o ically a ec ed local popula ions a e no
longe imposed upon by ealis in o med public policy and hus es ablish hei own sense o physical
place. We a gue ha adop ing a p agma ic app oach o he pe cei ed ine i abili y o displacemen a
he hand o u ban enewal is an e ec i e me hod o lessening c uel y among ma ginalized local
popula ions.
We begin he pape wi h an applied dilemma o help loca e he espec i e heo e ical posi ions o
compe ing app oaches. a ecen p oposal o injec ing new in es men dolla s in he no h end neigh-
bo hood o De oi , Michigan has been me wi h skep icism and e en ou igh opposi ion om commu-
ni y membe s and neighbo hood ac i is s. he no h end si ua ion se es o p o ide a help ul con ex
o how we migh apply mo e gene al in ellec ual adi ions o conc e e examples. a e s epping h ough
hese exis ing ensions, we lean back o ske ch a ulle pic u e o he adi ions hemsel es. On one side,
we ace he common in ellec ual s ains ound in ounda ionalism and ealism ha can—and do—p o-
duce ou comes jus i ied as simply a ma e o he ine i able coming ue. On he o he side, we show
how p agma ism challenges hese me aphysical assump ions by esis ing he philosophical inclina ion o
g ound p e e ences in any comp ehensi e heo y. al hough ou analysis does ely on a Ro yan in e p e-
a ion o p agma ism, Richa d Ro y is bu a single oice wi hin he much la ge p agma ic adi ion. as
such, we ake a ela i ely b ie in en o y o impo an poin s o ag eemen as well as some o he ongo-
ing deba es wi hin p agma ism i sel .
sec ion 4 s a s pu ing he p agma ic me hod o wo k in an a emp o expose he sho coming o
elying on ealis discou se o adequa ely accoun o ma ginaliza ion. Once we es ablish ou s a egy o
© 2024 he au ho (s). Published by in o ma uK Limi ed, ading as aylo & F ancis g oup.
CONTACT aa on Ma in aa on.ma [email protected] PhD associa e P o esso o eaching, i in D. Reid Hono s College, Wayne s a e
uni e si y, De oi , Mi, usa
h ps://doi.o g/10.1080/23311975.2024.2350793
his is an open access a icle dis ibu ed unde he e ms o he C ea i e Commons a ibu ion License (h p://c ea i ecommons.o g/licenses/by/4.0/), which
pe mi s un es ic ed use, dis ibu ion, and ep oduc ion in any medium, p o ided he o iginal wo k is p ope ly ci ed. he e ms on which his a icle has been
published allow he pos ing o he accep ed Manusc ip in a eposi o y by he au ho (s) o wi h hei consen .
ARTICLE HISTORY
Recei ed 22 Decembe
2021
Re ised 20 Ma ch 2024
accep ed 29 ap il 2024
KEYWORDS
U ban enewal;
p agma ism; Richa d Ro y;
ealism; c ea i e class; hi d
place, ci y planning
REVIEWING EDITOR
hui en (helen) cai,
Middlesex Uni e si y
Business school, Uni ed
Kingdom
SUBJECTS
Policy analysis; ci ies &
in as uc u e;
Pos mode nism o
cul u al heo y
2 a. MaR in anD a. shUKR
selec ing which ex s—i.e. ou da a— o include in ou analysis, we in e oga e an exce p om a Los
Angeles Times a icle on he an icipa ed a e o a local popula ion acing displacemen . By pa sing ou
discou se ha is con a y o Ro y’s p agma ic app oach o ad ance libe al socie ies, and in e ec , dis-
cou se ha ul ima ely inhibi s such p og ess, his sec ion elies on Ro y’s ad ancemen o championing
a socie y in which public and p i a e mo es e ain om en anglemen , one in which a desi e o mu ual
p o ec ion supe sedes an a emp o emb ace a philosophical jus i ica ion o human su e ing. he sec-
ion cap u es Ro y’s app oach by highligh ing p ede e minis ic discou se, namely wo ds like ‘ine i able’,
‘ undamen al’ and ‘essen ial’, all o which unde sco e an a achmen o he idle gains o a ealis wo ld iew.
Wha ollows seeks o unde mine he con la ion o p i a e pu sui s and public policy in he Ro yan
sense, and h ough in oking examples o u ban planne s emb acing such con la ion in Bi mingham,
england and De oi , Michigan, we explo e i s in usi e e ec s on hese local popula ions a isk o dis-
placemen . Mo eo e , leaning on Ro y’s e sion o sel -desc ip ion and Ray Oldenbu g’s concep o ‘ hi d
place’, we a gue ha displacemen om such hi d places dep i es indi iduals o one o m o hei p i-
a e pu sui o sel -de elopmen , and hus con ibu es o an in ingemen well beyond physical ma gin-
aliza ion. Ou inal sec ion o e s a p agma ic c i ique o ealis in o med app oaches o u ban enewal,
which op s o pi o away om a philosophical ocabula y ha accompanies a ealis wo ld iew in a o
o an ou come d i en expendi u e ha deems c uel y he mos un a o able o consequences. By c i iqu-
ing he me hods o u ban heo is Richa d Flo ida, his sec ion u he explo es ins ances in De oi ,
Michigan o a gue ha Flo ida’s concep ion o hose bene i ing om such u ban enewal e o s— he
c ea i e class, as Flo ida coins hem—consequen ly p olongs a sense o aliena ion among o he ma gin-
alized g oups, and ul ima ely demons a es ha some o Flo ida’s c i ics, in hei a emp o e u e him,
all ic im o ealis en apmen hemsel es. he sec ion concludes by main aining ha upon people
ecognizing hei suscep ibili y o humilia ion, and pu ing ulne abili y i s , can solida i y and hus
lou ishing ake place.
2.The No h End conund um
ci ies all o e a e eage o a ac in es men , ueled in no small measu e by he ongoing need o
housing—including a o dable amily housing (Kime al., 2020). Whe e capi al goes— ha is, which ci ies
and hen whe e wi hin hese ci ies i goes—is o en a ma e o how ( e)de elopmen p oposals ge
a icula ed. app oaches o u ban planning become exp essions o la ge commi men s abou alues, p i-
o i ies, and ade-o s. Pu mo e conc e ely, he ques ion becomes: Who is i o ? conside o a momen
a ecen u ban planning conund um eme ging in he no h end neighbo hood o De oi . no h end is
nea Mid own, De oi , home o he ci y’s only esea ch uni e si y and i s cul u al dis ic . Mid own’s
yea s-long economic ans o ma ion in o a ‘ h i ing’ hub o in e es and ac i i y is bu one na a i e o
desc ibe he change, albei he dominan one, no doub (Bonne & Ka z, 2023). and ha model is
sp eading h oughou he ci y, as well— o places like no h end, whose esiden s’ eelings a e mixed, a
bes (aguila , 2021). no h end esiden and a is , B yce De oi has made clea his posi ion, one ha
caugh he a en ion o bo h passe sby and media. he s a ed e ec ing signs a he edges o he no h
end neighbo hood ha p oclaimed, ‘hood closed o gen i ie s’ (cassimy, 2020). his p o es campaign
comes on he heels o a $7.3 million housing p ojec ha (ci y o De oi , 2023), in his and o he s’ iew,
neglec s he need o amily-sized housing in a o o smalle uni s in ended o a ac someone new o
he a ea, someone who, o B yce De oi , is no jus ‘ o eign o [no h end’s] cul u al no ms’ bu o en
‘come unde he guise o suppo ’ (cassimy, 2020). suspicions like his a e well- ounded and
well-documen ed. (connolly, 2022; Ke n, 2022). B yce De oi ’s sigh s a en’ so much ocused on young
ech b os po en ially in e es ed in en ing s udio apa men s in no h end as hey a e on, as he pu s i ,
he mo e s uc u al issue o ‘land-use in my neighbo hood’ (cassimy, 2020). his mo e signi ican qua el
is wi h policymake s, he people who ead he people heo izing app oaches o ci y planning and u ban
enewal.
Be o e ge ing o he ‘Wha should be done?’ ques ion applied o no h end o whe e e , i is impo -
an o conside he ‘Wha in o ms wha e e answe is gi en?’ ques ion. heo e ical app oaches o social
issues ul ima ely s a e conclusions based on an ini ial se o assump ions. Bu wi hin app oaches ha
include hese s a ed assump ions—o en e e ed o as i s p inciples, like assuming ha he wo ld has
cOgen BUsiness & ManageMen 3
an ul ima e cha ac e o i o humans o hen assess he alidi y o ac ions agains said cha ac e — he
app oaches soon depa om one ano he in wha ha cha ac e happens o look like, hus o e ing
jus i ica ions o solu ions ha s and in s a k con as o each o he . Rega dless, hough, he ini ial se o
assump ions on which o o mula e philosophical esponses o ques ions— o hen be applied o, say,
u ban enewal—make hem ounda ionalis . Founda ionalis s can appeal—and ha e appealed— o a a i-
e y o so-called ounda ions, such as eligious ex s o hei ul ima e poin o o igin om which o hen
p oceed wi h hei heo e ical schema ic. some, in simila cases, ha e poin ed o passages on ace o
jus i ying acism, seg ega ion, and, o hem, ‘wha ’s ai ’ (chappell, 1998); o he s poin o di e en places
in sc ip u e o jus i ying equali y, in eg a ion, and, o his la e g oup, ‘wha ’s ai ’ (King, 2018). sc ip u e
ce ainly doesn’ ha e a monopoly on wha ounda ionalis s appeal o (Ro y, 1999, p. 151)—see also:
( ugged) indi idualism, he ( ee) ma ke , o name jus wo—and ce ainly, ace is bu a single choice
among many ounda ional candida es. Bu in no h end, a neighbo hood in a ci y whe e ace and jobs,
especially au omobile manu ac u ing jobs, and he in e sec ion o hose wo, i is pe asi e, as e idenced
by B yce De oi ’s cha ac e iza ion o ecen in es o a en ion in his neighbo hood: o him, he his o y
and legacy o ‘Black a ’ is, among o he hings, pa and pa cel o he ‘cul u al economy’ in no h end
(cassimy, 2020). speci ically, con ex ma e s.
Fo hose o whom con ex ma e s mos , and o whom ounda ional assump ions ma e li le o no
a all in compa ison o acknowledging and p e en ing mo e o wha a slogan like ‘hood closed o
gen i ie s’ is calling a en ion o—i.e. he impending displacemen o long- ime esiden s—belong o
p agma ism (Ro y, 2010, p. 190). On he o he side, ounda ionalis s, be i he so wi h whom we p ag-
ma is s a e on he ‘same side’— he side o equali y and in eg a ion—o he so wi h whom we a e no ,
wan he ques ion abou ‘Wha should be done?’ o add ess, i s and o emos , how an e en ual policy
p oposal compo s wi h i s p inciples abou ‘wha ’s ai ’ in a way ha is independen o con ex — ee
o a place and a people, ee o no h end and B yce De oi (Macin y e, 2007; Ro y, 2010, p. 271).
al e na i ely, p agma is s a e hose who, as a ma e o emphasis, desi e o eposi ion he ‘Wha should
be done?’ ques ion as a o wa d-looking e aming o he issue i sel : ‘Wha would i look like in no h
end i long- ime amilies we e p iced ou and o ced o eloca e?’. a p agma ic eo ien a ion is an a emp
o ci cum en philosophical discussions abou ‘jus i ied ue belie s’ o ins ead jump o eal-wo ld scena -
ios and hei e ec s on people—people like B yce. in his way, p agma is s would no necessa ily be in
disag eemen wi h one so o ounda ionalis ’s a o ed ou come (i.e. in eg a ion, equali y, and inclusion);
he p agma is ’s opposi ion lies in any ounda ionalis ’s insis ence ha he ou come is he ‘ ue’ o ‘ eal’
one because i demons a es in e p e i e alignmen wi h wha he ini ially s a ed c i e ia o ‘wha ’s ai ’
was. P agma is s esis his in ellec ual and a gumen a i e expedi ion in a o o simply wan ing con ex ,
mo e and mo e conc e e, on- he-g ound con ex o weighing ac ual compe ing isions and plans o
whom hings like neighbo hoods and p ojec s exis and se e.
We used he wo d dominan ea lie o desc ibe he p e ailing na a i e su ounding Mid own, De oi .
ha wo d ap ly applies o he e ec Richa d Flo ida’s hinking and esea ch has had on he ield o
u ban planning, oo. Flo ida’s c ea i e capi al heo y sugges s ha ‘ egional economic g ow h is d i en
by he loca ion choices o c ea i e people’ (Flo ida, 2004, p. 223). i is di icul o o e s a e he impo -
ance eli es ha e gi en o his ideas ( i uneh, 2014). Pa o wha makes his heo y ‘essen ially’ wha i is
is ha i ‘iden i ies he unde lying ac o s ha shape he loca ion decisions o hese people’. (Flo ida,
2004, p. 223). hese c ea i e ypes comp ise his c ea i e class. Flo ida’s model o egional ib ancy has
a dependen a iable— he membe o his c ea i e class—and his pe son, o Flo ida, possesses an
essen ial acul y, an unde lying cha ac e o hem ha explains hei desi es and choices mo e han any
con ingen o ces o which hey ha e been exposed. Fo Flo ida, his ‘some hing’ is akin o a philosoph-
ical gene o so s. Once his class has come o ealize his quali y has been he e, in hem, all along—and
now owing i o hei na u e— hei decisions become jus i iably ‘ ue’ ones, ones abou whe e o li e and
wha o do once hey’ e a i ed. i is no a a o i e cuisine o ype o nigh li e pe se, al hough ha can
be a mani es a ion o i , bu a ce ain expe ien ial ‘c a ing’ Flo ida sees in hem (Flo ida, 2004, p. 188). i
is he e whe e Flo ida’s c ea i e class amewo k becomes ealis , whe e his c ea i e ypes a e en isaged
as ealis s.
ci ies despe a e o a ac in es men oppo uni ies ha e clung o Flo ida’s ideas in hopes o a e u n o
p ospe i y (P a , 2008), accep ing wi h ha p oposi ion ce ain ine i abili ies along he way, such as ha ‘e en
4 a. MaR in anD a. shUKR
when expe iencing cul u e is uly he goal, i hanging ou in nigh spo s equen ed by a is s and a icionados
is how [c ea i e class membe s] choose o up [ hei ] c ea i e s imula ion, [ hey] a e going o pick up a lo o
cha along wi h i ’ (Flo ida, 2004, p. 185). ha ’s bad news o he e y empo al p edicamen in which B yce
and he o he no h end esiden s ind hemsel es (B idge, 2020). Flo ida does, howe e , acknowledge his
c ea i es’ suscep ibili y o becoming pose s hemsel es (Flo ida, 2004,185); and a decade la e , Flo ida wen
much u he , pe o ming wha has seemingly amoun ed o as a wholesale mea culpa (We he ell, 2017).
Wo h men ioning he e, hough, is his endu ing ou side - iendly s ance (Flo ida, 2004, p. 292), especially
no ewo hy in ligh o u ban planne s and policymake s’ a emp s a c ea ing ins i u ions and a mosphe es
welcoming o di e si y (D ehe , 2005), an ou come we can celeb a e wi h ealis s, e en i ha aim was la gely
pu sued om an ins inc ually ounda ional app oach.1
3.Theo izing om in ellec ual ‘places’
U ban enewal p ojec p oposals do no necessa ily h ow a ound such echnical ja gon. i is impo an
o zoom ou he e and si ua e his e minology as pa o a la ge philosophical lexicon, which will
become inc easingly help ul as he pape p og esses. Founda ionalism accep s ixed na a i es; ou p ag-
ma ism does no , and i is in his ecogni ion ha a p agma is accep s wha he u h—o he jus o
he ai —is, and can be, is no mo e han ‘wha wo ks’ (Ro y, 2010, p. 503). Fu he , ‘wha wo ks’ is
decided by a communi y, in con e sa ion in a con ex , a he han agains some singula , capi al- ‘ u h’
e sion eached ia some sys em o inqui y ha es s on some ini ial and unques ioned assump ions, o
i s p inciples. Mo e echnically, ounda ionalis s posi ha epis emic belie is an adequa ely s uc u ed
a empo al complex capable o jus i ying claims based on p ocedu es pu o h on he assump ion o a
p io i knowledge, a ea u e ha uns h ough he a ious s ains o ounda ionalism. One assump ion like
his is ha o he ealis s: ealis s hold ha eali y i sel has an in insic na u e, some hing wi h which
we can hen ac in acco dance (Ro y, 1999, p. 151). in his way, ealism nods o ounda ionalism h ough
i s commi men o pe manen con e ging u hs ha lie independen o human in e p e a ion (sea le,
1995). in sho , he e exis s a single way o be human. he e o e, i humans a e a ce ain way, hen ce -
ain human beha io s consis en wi h such a concep ion a e no jus expec ed o ollow bu p o ide
con i ma ion o his pu po ed na u al o de .
i is he e ha we a ach his ealis endency o he no ion o ine i abili y, as ine i abili y se es o
na u alize ealism by g an ing i a conclusi e, i e u able p edica e. so, because, in he ealis iew, his
single eali y o e s an image o ‘human’—as opposed o in e p e ing humans c ea ing hemsel es wi h
no p econ igu ed ins uc ion shee — hen some ensuing ac ion can co obo a e he alidi y o such an
image o he ealis . Fo ins ance, i i is philosophically unde s ood ha humans a e by hei na u e a
pa icula way, and his pa icula way is p eda o y by na u e, hen we accep i —e.g. ‘ he e will always
be po e y’, he sou ce o which is me aphysics a he han poli ics (gu ié ez, 1997; Ka nani, 2011)—o ,
in ways, co ec o i . On his eading o humans, p eda o ial beha io s a e e en emb aced o he ex en
i is baked in o he social calculus, whe e a ce ain numbe o p ey los ha e been w i en o as accep -
able, i no eg e able, ex e nali ies. in such a scena io, p eda o y ill-in- he-blank [lending, lis ing, inclu-
sion, e c., e c.] is no a ma e o con ingen ly planned o unplanned o ces ha happen o con e ge in
some speci ic con ex —i may be ha , su e, bu i would also be mo e han ha —i is pa o he
human condi ion, e en i ha condi ion is bemoaned, which is ce ain o happen because i is bound
up in wha is essen ial, philosophically, abou being human. his binding aspec o ine i abili y wi h
espec o ealism occupies a place wi hin he epis emic ce ain y o ounda ionalism ha me i s close
a en ion, pa icula ly he shoulde -sh ug esponses o he pu po ed p ede e minacy o c uel ou comes.
Fo a ulle pic u e, hough, i is wo hwhile o si ua e ealism wi hin he much la ge heo e ical dia-
logue. We a e he hei s o his idea o objec i i y, o he insis ence on an independen eali y (Ro y,
1989, p. 196, 2010, p. 228). he ealis s’ esol e o cha human cou ses on o me aphysical maps helped
us each he enligh enmen and subsequen ly expe ience he eupho ic libe a ion ha ha a ionali y
p oduced—like he p oli e a ion o educa ion, equali y, libe y, indi iduali y, p ospe i y, and so much
mo e. he enligh enmen ’s p omise o sel -de e mina ion, unde s ood as some hing a ionally bes owed
upon indi iduals, spawned democ a ic e olu ions and hen nu u ed commi men s o ci ic pa icipa ion.
he ce ain y wi h which enligh enmen a ionalis s connec ed p inciples o equali y and indi iduali y o
cOgen BUsiness & ManageMen 5
he na u e o wha i mean o be a ully ealized human being was pe mi ed by ealis dic um. as such,
i ee and equal indi iduals embody he accu a e depic ion o eali y, hen democ a ic go e nmen
becomes legi ima e, hus jus i ying s a emen s like:
When, in he cou se o human e en s, i becomes necessa y o one people o dissol e he poli ical bands
which ha e connec ed hem wi h ano he , and o assume, among he powe s o he ea h, he sepa a e and
equal s a ion o which he laws o na u e and o na u e’s god en i le hem, a decen espec o he opinions
o mankind equi es ha hey should decla e he causes which impel hem o he sepa a ion (Us 1776).
simply pu , p agma ism can ne e make such a o ce ul philosophical asse ion; i does no lend i sel
o he kind o ‘me aphysical com o ’ ha comes wi h ealis s’ con idence in hei claims abou ce ain y
(nie zsche, 2000). P agma ism, in his way, is educed o some hing much mo e empe a e: he compa -
ing al e na i e scena ios using his-wo ldly examples. Well in he wen y- i s cen u y now, we main ain
ha we can acknowledge and app ecia e ealism’s in ellec ual con ibu ions, while also asse ing ha i s
u ili y in he aid o p og ess is no longe equi ed (Ro y, 1989, p. 194), hus swapping i o a di e en
p omp : a e speci ic au oc acies like a and B o speci ic heoc acies like c and D, and hei espec i e
mechanisms o imp o ing condi ions, p e e able o democ acies like X and Y, and hei speci ic mecha-
nisms ha ha e his kind o elec o al sys em and ha kind o cons i u ional amendmen p ocess? hen,
le us compa e speci ic ea u es in hese sys ems agains one ano he o ge o mo e o wha we wan
a he han agains some e ec ed image o he na u e o eali y. such is ou use o he p agma ic me hod.
now, jus because democ acies ha e been shown o deli e , say, highe le els o au onomy (Pendlebu y,
2004) and p ospe i y (no is, 2011) o hei ci izens does no alone p eclude hem om commi ing
abuses like p eda o y majo i a ianism agains hei own ci izens. in his way, he p agma ic me hod could
be deployed o achie ing some s a ed goal ( ha , pe haps, p agma is s like us would ind abho en ), so
long as he e was no a emp o bols e hei posi ion wi h some comp ehensi e heo y abou humani y
o u h o jus ice o ai ness agains which o gauge adhe ence o de ia ion, e en i he p ocess o
communica ing e ms like ‘u ili y’ and ‘desi ed’ was bla an dis o ion (Ro y, 2010, p. 120). and he ein
lies he issue a hand: p agma is s like us a e linguis ically suscep ible o he accusa ion o commi ing
a kind o ci cula i y incapable o condemning heinous ac s on adi ional philosophy’s e ms. One e ec-
i e esponse, we posi , has been Ro y’s unwa e ing commi men o keep he con e sa ion ully in his
wo ld, again using e y pa icula examples ha con ex ualize he e ms o bo h sides o he deba e,
playing he sides o one ano he by poin ing o conc e e scena ios ha desc ibe o depic wha we wan
mo e o and less o (Ro y, 2010, pp. 225, 418). On he ma e o equali y, o example, we wan less a
con e sa ion ha begins ‘We hold hese u hs o be sel -e iden ’ and mo e a con e sa ion ha begins
‘Michigan ‘house Bill 4966 would c ea e he land ax equi y ac , which would allow [De oi ] o au ho-
ize a land alue ax (lV )’’ (clan on, 2023), o how o imp o e deli e y oday o he equali y ushe ed
in and p omised by he enligh enmen . We no longe need he o me o p op up he la e . Ro y esis s
he a emp o li p agma ism o he le el o philosophy, a he pulling philosophy down, a once
ebu ing he cha ge o ci cula i y-induced mo al ela i ism and indic ing adi ional philosophy o com-
mi ing ci cula i y in i s own igh ; Ro y con ends:
i hink ha he answe o his ques ion is ha he p agma is canno jus i y hese habi s wi hou ci cula i y,
bu hen nei he can he ealis . he p agma is s’ jus i ica ion o ole a ion, ee inqui y, and he ques o
undis o ed communica ion can only ake he o m o a compa ison be ween socie ies which exempli y hese
habi s and hose which do no , leading up o he sugges ion ha nobody who has expe ienced bo h would
p e e he la e (Ro y, 2010, p. 230).
al hough we ha e come o mos ly emb ace Ro y’s e sion o p agma ism ha pu s igh a he o e
a ull- h oa ed pos mode n ejec ion o absolu es, Ro y by no means has p op ie o ship o e he e m
p agma ism. While p agma ism’s denial o u h co esponding o eali y is a key elemen wi hin he
adi ion (Ro y, 2010, p. 418), i s emphasis on u ili y in ou come as a p ac ice helps o sepa a es i om
adi ional modes o in ellec ual inqui y. Fo example, p agma ism eschews con empla i e slogans like
‘good o i s own sake’. Fo his eason, i is mo e me hod han philosophy. Fo William James, one o he
i s p agma is s, ge ing o ‘ he ue’ amoun s o ‘wha is good in he way o belie ’ (James, 1955); o
John Dewey, ano he gian o classical p agma ism, i is simply mo e and mo e ‘g ow h’ (Dewey, 1980)—
whe e we’ e ne e going o each ully g own, as i we e. like hei his o ical coun e pa s, con empo a y
6 a. MaR in anD a. shUKR
p ac i ione s employ p agma ism in a ious ways and o a numbe o ends. One di e ence among hem
is on he ma e o eal-wo ld ele ance hese philosophical-like endea o s ha e, and consequen ly, he
e ec hey hen ha e on socie ies. On he one side, Richa d Be ns ein sees an impo an ole o a end-
ing o philosophical quanda ies in imp o ing public li e (Ro y, 2010, p. 474), as do o he in luen ial
igu es like John Rawls and Jü gen habe mas, bo h o whose hinking con ain s ains o p agma ism
(Ro y, 2010, p. 437). Ro y akes he mo e skep ical posi ion— ha philosophy is no as cen al o poli ics
o p og ess as o he s con end, o hope, i is. his p o oca i e s ance, a leas wi hin philosophy ci cles,
has caused much cons e na ion, wi h Ro y’s c i ics cha ging him—especially his Jacques De ida-like
b and o pos mode nism—wi h e e y hing om quain i oli y (Ro y, 2010, p. 475) o dange ous mo al
ela i ism (Ro y, 2010, p. 120). Mo eo e , hey ha e accused him o commi ing wha amoun s o in e -
p e i e iolence o supply ex ual e idence o achie ing his an i-philosophical eimagining o p agma-
ism (s ieb, 2005). in ac , Ro y and long ime in e locu o hila y Pu nam spa ed o decades (Malachowski,
2010), including o e Pu nam’s accusa ion o Ro y p opaga ing ela i ism, some hing Ro y e en ly and
epea edly denied (Ro y, 2010, p. 192). Bu o as much as he wo qua eled a o nea he ma gins,
Pu nam’s asse ion ha we all gi e up he a emp o a ‘god’s eye iew’ has been emb aced no jus by
Ro y bu emains an ins uc i e me apho o p agma ic na a i es (Pu nam, 1981). Pu nam’s p agma ic
concession he e p e en s someone om se ing as ini ially god’s eyes and hen ul ima ely as god’s
de ini i e mou hpiece. like Ro y, we ind Pu nam’s claim he e con incing; we ind Pu nam’s claim o
Ro y’s ela i ism much less so. con e sely pu , Ro y’s de ense agains ela i ism esona es wi h us, and
we conclude ha Ro y’s e usal o e e lea e his empo al wo ld o wha ‘good’ o ‘g ow h’, o wha -
e e , means o e s us ou p e e ed ool o ou own analysis.
4. Loss in Los Angeles
By he mid-2010s, less han a decade a e he nea collapse o majo ma ke s in 2008 which b ough
on he g ea Recession, signs o in es men s a ed popping up once again in u ban a eas (Voi h &
Wach e , 2014). Much o his la ge e i aliza ion e o was an a emp o c ea e an en i e ecosphe e o
a ac ing new alen in expanding sec o s like ech (Ra i, 2015), a s a egy ha le wo king class com-
muni ies, especially hose ied o sec o s like manu ac u ing o se ice, suscep ible o being pushed ou
o hei homes and neighbo hoods (edi o , eig).
a 2016 publica ion by he edi o ial boa d o he Los Angeles Times p edic s he supposed a e o es-
iden s li ing in Ma mion Royal, an apa men complex in highland Pa k, as displayed by he i le alone:
‘gen i ica ion in l.a.: i ’s c uel, and i ’s ine i able’. as a esul o hedge unds and p i a e equi y i ms
buying and upg ading apa men buildings wi hin he a ea, inc eased en p ices o Ma mion Royal
enan s a e o hcoming and will only, acco ding o he boa d, ‘delay he ine i able’— ha is, enan s
seemingly ha e bu h ee ou es om which o p oceed: ‘ hey can ei he pay he en inc eases, mo e
o be e ic ed’ (‘gen i ica ion’). While much can be e alua ed ega ding he less han glamo ous e ec s
o en accompanying u ban enewal p ojec s on he ma ginalized people o a gi en a ea, ou ocus,
hough ela ed, is one cen e ed on discou se. he edi o ial boa d ancho s i sel in a wo ld iew ha
depic s displacemen as no hing sho o ine i able; he boa d ques ions no wha will happen o
Ma mion Royal enan s bu ponde s ins ead he ma e o when. such p ede e minis ic discou se can be
unde s ood u he when analyzing he simila discou se comp ising much o he boa d’s mission
s a emen :
We ejec o e eaching mo es by public au ho i ies o con ol he cul u e o p i a e mo es. ci izens’ igh o
p i acy, o decide o hemsel es how bes o lead hei li es, is undamen al. i is in keeping wi h ou Wes e n
oo s o champion indi idual au onomy and he eedom o conscience. he Uni ed s a es has de eloped in o
one na ion whose ci izens a e engaged in a common en e p ise (‘abou he imes’).
We condone he boa d’s ad ocacy o such a dicho omy. howe e , we ake issue wi h he boa d’s
ad ancemen o an ‘engaged, common en e p ise’, since i ashions socie y as one uni ed by some
abs ac common goal a he han one uni ed by a eal wo ld need o mu ual p o ec ion.2
he p oblema ic u n o he boa d’s discou se mani es s i sel u he h ough he ealis unde ones
o wo ds like ‘ undamen al’, and ‘ oo s’. o say ha he igh o p i acy is undamen al is o sugges he e
cOgen BUsiness & ManageMen 7
is a na u al o essen ial ea u e in he public sphe e ha en i les some o ce ain eapings and ha
po en ially denies o he s (Ro y, 1989, p. 33). such philosophical e minology ha es s on no ions o
igh s and en i lemen s p o es o be s agnan , as he agency lies no wi hin us, bu wi hin he p esup-
posed ou side agen om which such alloca ions de i e. he esul o his, as demons a ed by he edi-
o ial boa d, is ha ci izen agency is immedia ely elinquished o he com o in belie ing ha he
su e ings o hose ma ginalized—in his case, he displaced enan s o highland Pa k—a e a eg e able,
p edic able necessi y. While we ag ee ha displacemen as a esul o u ban enewal is c uel, we a gue
agains he ealis no ions behind i s ine i abili y.
he ine i abili y o su e ing as a esul o u ban enewal is hea ily a ached o ealism, as main ained
by Ro y. Because ealis s in end on disco e ing he e sion o u h in objec i e eali y, as opposed o
p agma is s, like us, who wish o cons uc hei s in solida i y, ealis s a e suscep ible o he he o ical
backlash o hei p ede e minis ic discou se (Ro y, 2010, p. 228). consequen ly, his sea ch o objec i i y
dissocia es hem u he om ou come d i en pu sui s, as hey a e imme sed in hei ques o ill he
gap be ween human na u e and na u e i sel wi h a discou se p edica ed on ‘ he in insic na u e o
hings’ (Ro y, 2010, p. 184). While such an incessan d i e o b idging his gap may be a sel - ul illing
expendi u e in he p i a e ealm, i measu es up o jus ha . adop ing ealism in he public ealm is o
e ain om, o ins ance, gi ing a eason o human su e ing and ins ead i is o ely on some hing ou
in he wo ld poin ing us o ‘ he way hings a e’, as done by he edi o ial boa d (Ro y, 2010, p. 114). he
edi o ial boa d’s s a emen s a e in o med by ealis hough , as hei a gumen g ounds i sel in he
inhe en na u e o he enan s’ e en ual displacemen , which in u n, is ei e a ed h ough discou se ha
ampli ies i s supposed ine i abili y. Wi h ha , he ealis ’s com o wi h he cu en o ine i able o de o
socie y becomes clea : ealis s p o ide a philosophical jus i ica ion o he happenings o socie y no
om a pe spec i e angible enough o be emedied, bu om a pe spec i e ixed on p esc ibing a sense
o di ine o de o hem (Ro y, 2010, p. 236). he edi o s’ h ee- ou e p edic ion o explaining he en-
an s’ ci cums ance is a p ime example o such o de : by limi ing he possibili ies o he enan s’ u u es
o jus h ee op ions, he edi o s emb ace a ealis wo ld iew. he p ede e minis ic discou se used by
ealis s p o es no only coun e p oduc i e o diminishing c uel y, bu on ou iew, is ha m ul, as i os-
e s a socie y complacen in i s own s agna ion.
5.Thi d place and Bi mingham, England
a simila cycle o s agna ion mani es s i sel h ough u ban enewal p ac ices in england. in an e o
o make he ci y mo e appealing, u ban enewal measu es in Bi mingham, england, ha e ul ima ely
‘p e en [ed] he qua e [ om] becoming engul ed by esiden ial accommoda ion and [ha e] e oded
i s unique cul u e and iden i y’ h ough displacing a local popula ion (Jones, 2016). Fox and g apes,
an ‘olde -s yle ‘ adi ional ale’ pub’, was acqui ed by he Bi mingham ci y council a e he ‘eas side
egene a ion p og amme’, and has been o ced o sale as a esul o he e i aliza ion plans (Po e &
Ba be , 2006, p. 218). he p og am calls o pu chasing local businesses o plo s o land wi hin he
bounda ies ha he Bi mingham ci y council decla es will con ibu e signi ican ly o he egene a ion
scheme, and consequen ly make way o endy pa ks, shops, and ba s. Despi e p o es ing agains
such measu es, he owne o Fox and g apes ailed o nulli y his decision, as emo ing he ba ,
acco ding o he council, is necessa y ‘ o enable he comp ehensi e ede elopmen o he a ea o
p oceed’ and ‘[i s e en ion] wi hin he scheme will necessi a e accommoda ion and o he e u bish-
men wo ks o ensu e ha i si s app op ia ely wi hin he ede elopmen scheme’ (Po e & Ba be ,
2006, p. 218). hese p oclama ions, we main ain, a e a ached o a ealis wo ld iew, as he use o he
wo d ‘necessi a e’ conno es he ine i able unde ones ela ed o e i aliza ion. Mo eo e , he ‘accom-
moda ion’ he council e e s o ela es no o hose who cu en ly equen he pub, bu o he an ic-
ipa ed popula ion ha he council seeks o incen i ize o come once he neighbo hood has been
‘app op ia ely’ emodeled, and hus p o ides a ealis jus i ica ion o he o me ’s displacemen . By
hinking in e ms o wha has al eady been de ined o he u ban planne s, such as in he case o Fox
and g apes, hey emb ace a ealis wo ld iew o jus i y he con inua ion o a eal-wo ld p oblem
a ec ing hose acing displacemen . Fo us, wi h Ro y, elying on ealis desc ip ions suppo s he
no ion ha one has no come o unde s and hemsel es and is simply ‘wea ing new candida es o
14 a. MaR in anD a. shUKR
10. Conclusion
in sum, we wan o disengage om he kind o c i iques abo e— ha is, no longe aking ealism on
wi h mo e ealis ocabula y. such a emp s amoun o playing he language game on he he o ical u
ha jus i ies consequences, including c uel y, as ine i able and hus a eg e able necessi y. Wi h Ro y,
we wan o gi e up on loca ing he g ounds on which o jus i y a sense o communi y and solida i y—in
a gumen o policy—al oge he , and ins ead, assess ou comes solely, and speci ically, he e, u ban e i al-
iza ion ini ia i es, on whe he ulne able local popula ions’ sha ed suscep ibili y o be hu by displace-
men has been a oided. o claim success in such a way would equi e no u he philosophical
subs an ia ion in suppo o he ou come; such p ac ices would come om ee alua ing ocabula y and
hen adop ing a p agma ic one.
o his end, we laid ou he b oade heo y-o ien ed e ms, i s in he con ex o he no h end
neighbo hood and hen as pa o a schola ly dialogue. Using wo ds like ex s o mean da a and a gu-
men in place o esul s, we p agma ically asse ed ha o iew displacemen om a ealis ’s an age
poin , as pe o med by he edi o s o he Los Angeles Times, is o deepen onesel in o a s a e o compli-
ance. addi ionally, we posi ed ha once he ine i abili y o su e ing is emo ed om he calculus o
u ban enewal p ojec s, we can amelio a e he discu si e jus i ica ion o such c uel p ac ices and humil-
ia ing consequences. We hen po ayed he dange s o concep ualizing u ban policy h ough a ealis
amewo k, as i no only excuses he physical ma ginaliza ion o hose a ec ed, bu , wi h Ray Oldenbu g,
in inges on hei p i a e pu suance o indi idual g ow h. las , we emphasized— h ough he example o
Richa d Flo ida and hen a esponse om ommey Walke — ha a emp s a comba ing ealism wi h
ano he e sion o ealism p o es, on ou analysis, ou moded in i s u ili y. he ma ginaliza ion o local
popula ions s emming om ealis u ban policies a e no likely o s op un il he policies hemsel es a e
no longe ealis . Ul ima ely, p og ess does no eme ge om he same place ha s i les i ; acco dingly,
we a gue no o a e o mula ed pa allel deba e bu o an al oge he di e en con e sa ional p ac ice.
No es
1. he au ho s a e indeb ed o he e e ees o hei eedback as well as o y Jones and Mohamad Rammal o
hei esea ch assis ance.
2. he boa d’s “engaged, common en e p ise,” as wi h he ealis ’s me aphysically concei ed “common goal,” as-
sumes such a goal has, o humani y, an “in insic na u e” (Ro y, 1989, p. 59), one ha anscends his pa ic-
ula communi y and ex ends o ou —as in he human—communi y in he objec i e and hus ealis sense.
Fo ealis s, hen, he e no longe exis s a communi y bu he communi y, one in which hey seek o measu e
agains an objec i e eali y, and h ough which, hey apply hese heo e ical amewo ks as philosophical
ounda ions on which o pass public policy. o adhe e o o ad oca e o he ealis common goal is o ab-
s ac ly ask o humans o posi ion hemsel es in ela ion o—and equi e ha hey pu sue— ha me aphysi-
cally p econ igu ed unde s anding o wha makes a “good” communi y and ha which con ibu es o “good”
public policy. Bu o p opose such a en u e amoun s o accep ing a single, o common, way o be human,
whe e he p i a e sel con la es wi h he publicly endo sed, heo e ically o mula ed de ini ion o human.
P agma is s like us, wi h Ro y, p e e delinea ing he p i a e and public e sions o sel — he e sions ha
econcile hese sphe es— h ough unde s anding ou sel es as a “band o eccen ics collabo a ing o pu poses
o mu ual sel -p o ec ion a he han as a band o ellow spi i s uni ed by a common goal” (Ro y, 1989, p. 59).
3. We d aw a pa allel om Richa d Flo ida, he e, o Ro y’s p agma ic in e p e a ion o in ellec ual endea o s,
speci ically wi h espec o F eud’s ac i i ies, whe e Ro y w i es abou F eud—and we a gue is applicable o
Flo ida— ha “F eud ga e up Pla o’s a emp o b ing oge he he public and he p i a e, he pa s o he
s a e and he pa s o he soul, he sea ch o social jus ice and he sea ch o indi idual pe ec ion. … he
dis inguished sha ply be ween a p i a e e hic o sel -c ea ion and a public e hic o mu ual accommoda ion.
he pe suades us ha he e is no b idge be ween hem p o ided by uni e sally sha ed belie s o desi es. …
[F eud] canno be used o de ine social goals… o humani y… he e is no way o o ce F eud in o a Pla onic
mold by ea ing him as a mo al philosophe who supplies uni e sal c i e ia o goodness o igh ness o ue
happiness” (Ro y, 1989, p. 33). as such, o us, nei he should Flo ida.
4. We use he wo d “philosophical” as p e y much synonymously wi h me aphysical, which like he e m “ ealism”
p esumes a neu al and knowable objec i i y ha heo izing can a ain, some hing we p agma is s ejec .
5. he e m “uni e salis ic,” again, like “philosophical” and “ ealis ,” conno es wha p agma is s wan o lose— he
pu sui a objec i i y. P agma is s, ins ead wan o swap such a ocabula y laden wi h “philosophical ounda-
ions” (Ro y, 1989, p. 44) o one in which solida i y needs no “g ounding” and is sa is ied wi h elimina ing
c uel y as ou igh su icien (Ro y, 2010, p. 293).
cOgen BUsiness & ManageMen 15
Disclosu e s a emen
no po en ial con lic o in e es was epo ed by he au ho (s).
Abou he au ho s
Aa on Ma in is associa e P o esso o eaching in he i in D. Reid hono s college a Wayne s a e Uni e si y. in
addi ion o eaching he hono s sequence o ounda ional cou ses, he c ea ed and leads an in e disciplina y esea ch
p og am whe e he and his s uden co-au ho s esea ch o schola ly publica ion.
Amal Shuk , a membe o he i in D. Reid hono s college, has since g adua ed om Wayne s a e Uni e si y.
ORCID
aa on Ma in h p://o cid.o g/0000-0001-9705-6307
Da a a ailabili y s a emen
he au ho s ha e used no da a o make a ailable.
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