Redefining "Realistic"
When talking about free culture or free software, many people suggest
that they would love to support free models, but that they don't see
how to make it all work. Until they have an alternate model in front
of them, they cannot bring themselves to argue for a more ethical
alternative. I disagree with this approach. Instead, I say, "this is
the world I want to live in and, even though I don't know exactly how
to get to there from here, I'm going to refuse to settle for anything
short of this ideal." Most people dismiss such thinking as
"impractical" and "unrealistic." I think most people are being
unimaginative.
Robot jockeys are one recent illustrative reason, among many,
that I feel comfortable taking this position. Some background is
necessary for those that are unfamiliar with the example. A decade
ago, several Gulf emirates used thousands of young boys from Sudan and
South Asia as jockeys for camel racing. Human rights groups
campaigned against the practice and suggested that these boys were
at sometimes held as slaves and intentionally underfed to keep their
weight low. Despite criticism, camel racers resisted moving away from
young boys as jockeys. If they moved to heavier adults instead of
young boys, they reasoned, the camels would be much slower. Of course,
they were right. But they were being unimaginative in the alternatives
they were considering.
As the young jockeys became a increasingly unjustifiable public
relations disaster for the states that supported it, law-makers in
several Gulf states gave in to calls from UNICEF and others and
created laws to outlaw the practice. Within three years of UAE
passing strict laws against child jockeys, Swiss engineers, funded
by racers desperate for an alternative, had created the first robotic
camel jockey. Within several years these jockeys were lighter,
cheaper, more responsive to the owner, and well on their way to being
more effective than any young boy. When forced, by law and by an
ethical prerogative, to come up with an alternative to young boys,
racers created a solution that was superior, along nearly every axis,
to the system they had fought to keep.
Although the costs to society of proprietary software cannot be
compared to slavery and abuse, the basic same pattern of
solution-seeking can be seen in the example of free software. Early
free software advocates suggested that most programmers would likely
need to take a paycut. As it turned out, vibrant and successful
economic models to support free software have supported a large and
growing free software industry. But we have free software business
models only because a small group of principled individuals refused to
settle for what they knew, came up with creative ethical business
models that "just might work," and put their own paychecks on the line
to try them out. As open source has shown, some of these creative
solutions offered models superior to what we had before. In the world
of software development, free software redefined "practical" and
"realistic."
One can think of solving human problems as like searching for the
highest point in hilly terrain in thick fog. It's easy to get stuck on
the top of the first little hill you walk up (i.e., a local maximum)
and then conclude you can never do better. If we refuse to
compromise and force ourselves to leave that first little
hill, chances are pretty good we'll find a "higher" peak.
Of course, it is also possible that we will find the global
maximum or the best possible solution to a given problem. In
those cases, any change will mean a sacrifice. But when dealing with
most most social and legal dilemmas, there are enough variables
involved that this seems very unlikely. Indeed, most big problems can
be thought of as having many interacting dimensions -- and only some
of these will be ethical concerns. In other words, most social
problems are more like the problem of child camel jockeys than they
are like trying to transcend the laws of physics.
Business models and laws for the regulation of technology and
knowledge are extremely complicated human creations. Do we really
think we cannot create ethical systems to compensate cultural creators
that are at least as good as what we have now? If we never force
ourselves to be "impractical" and "unrealistic", we will never find
out.
Syndicated 2011-06-30 16:48:43 from Benjamin Mako Hill