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In ordinary language, to call a copyright a "property" right is a bit misleading, for the property of copyright is an odd kind of property. . . . I understand what I am taking when I take the picnic table you put in your backyard. I am taking a thing, the picnic table, and after I take it, you don't have it. But what am I taking when I take the good idea you had to put a picnic table in the backyard—by, for example, going to Sears, buying a table, and putting it in my backyard? What is the thing that I am taking then? The point is not just about the thingness of picnic tables versus ideas, though that is an important difference. The point instead is that in the ordinary case—indeed, in practically every case except for a narrow range of exceptions—ideas released to the world are free. I don't take anything from you when I copy the way you dress—though I might seem weird if I do it every day. . . . Instead, as Thomas Jefferson said (and this is especially true when I copy the way someone dresses), "He who receives an idea from me, receives instruction himself without lessening mine; as he who lights his taper at mine, receives light without darkening me."

arguments that Lessig has with the hard-core proponents of intellectual property are almost all arguments about where and when the line should be drawn between the right to copy and the right to protection from copying, not whether a line should be drawn.

when it comes to literature, we have somehow decided that copying is never acceptable.

A successful music executive has to understand the distinction between borrowing that is transformative and borrowing that is merely derivative, and that distinction, I realized, was what was missing from the discussion of Bryony Lavery's borrowings.

problem with plagiarism. It is not merely extremist. It has also become disconnected from the broader question of what does and does not inhibit creativity.

But the truth is that Lavery has every right to create an affair for Agnetha, because Agnetha is not Dorothy Lewis. She is a fictional character, drawn from Lewis's life but endowed with a completely imaginary set of circumstances and actions.

dred and seventy-five rather ordinary words could bring the walls tumbling down.

culture of collective responsibility

avoid the one-size-fits-all mandates

disconnect exists between what is helpful and what is required

In “developed” societies, we are so accustomed to centralized control over learning that it has become functionally invisible to us, and most people accept it as natural, inevitable, and consistent with the principles of freedom and democracy.   We assume that this central authority, because it is associated with something that seems like an unequivocal good – “education” – must itself be fundamentally good, a sort of benevolent dictatorship of the intellect. 

We endorse strict legal codes which render this process compulsory, and in a truly Orwellian twist, many of us now view it as a fundamental human right to be legally compelled to learn what a higher authority tells us to learn.

And yet the idea of centrally-controlled education is as problematic as the idea of centrally-controlled media – and for exactly the same reasons.

The First Amendment of the U.S. Constitution was designed to protect all forms of communication, information-sharing, knowledge, opinion and belief – what the Supreme Court has termed “the sphere of intellect and spirit” – from government control.

by the mid-19th century, with Indians still to conquer and waves of immigrants to assimilate, the temptation to find a way to manage the minds of an increasingly diverse and independent-minded population became too great to resist, and the idea of the Common School was born.

We would keep our freedom of speech and press, but first we would all be well-schooled by those in power.

A deeply democratic idea — the free and equal education of every child — was wedded to a deeply anti-democratic idea — that this education would be controlled from the top down by state-appointed educrats.

The fundamental point of the Occupy Wall Street movement is that the apparatus of democratic government has been completely bought and paid for by a tiny number of grotesquely wealthy individuals, corporations, and lobbying groups.  Our votes no longer matter.  Our wishes no longer count.  Our power as citizens has been sold to the highest bidder.

Our kids are so drowned in disconnected information that it becomes quite random what they do and don’t remember, and they’re so overburdened with endless homework and tests that they have little time or energy to pay attention to what’s happening in the world around them.

If in ten years we can create Wikipedia out of thin air, what could we create if we trusted our children, our teachers, our parents, our neighbors, to generate community learning webs that are open, alive, and responsive to individual needs and aspirations?  What could we create if instead of trying to “scale up” every innovation into a monolithic bureaucracy we “scaled down” to allow local and individual control, freedom, experimentation, and diversity?

The most academically “gifted” students excel at obedience, instinctively shaping their thinking to the prescribed curriculum and unconsciously framing out of their awareness ideas that won’t earn the praise of their superiors.  Those who resist sitting still for this process are marginalized, labeled as less intelligent or even as mildly brain-damaged, and, increasingly, drugged into compliance.

the very root, the very essence, of any theory of democratic liberty is a basic trust in the fundamental intelligence of the ordinary person.   Democracy rests on the premise that the ordinary person — the waitress, the carpenter, the shopkeeper — is competent to make her own judgments about matters of domestic policy, international affairs, taxes, justice, peace, and war, and that the government must abide by the decisions of ordinary people, not vice versa.  Of course that’s not the way our system really works, and never has been.   But most of us recall at some deep level of our beings that any vision of a just world relies on this fundamental respect for the common sense of the ordinary human being.

This is what we spend our childhood in school unlearning. 

If before we reach the age of majority we must submit our brains for twelve years of evaluation and control by government experts, are we then truly free to exercise our vote according to the dictates of our own common sense and conscience?  Do we even know what our own common sense is anymore?

We live in a country where a serious candidate for the Presidency is unaware that China has nuclear weapons, where half the population does not understand that Saddam Hussein had nothing to do with 9/11, where nobody pays attention as Congress dismantles the securities regulations that limit the power of the banks, where 45% of American high school students graduate without knowing that the First Amendment of the Constitution guarantees freedom of the press.   At what point do we begin to ask ourselves if we are trying to control quality in the wrong way?

Human beings, collaborating with one another in voluntary relationships, communicating and checking and counter-checking and elaborating and expanding on one another’s knowledge and intelligence, have created a collective public resource more vast and more alive than anything that has ever existed on the planet.

But this is not a paeon to technology; this is about what human intelligence is capable of when people are free to interact in open, horizontal, non-hierarchical networks of communication and collaboration.

Positive social change has occurred not through top-down, hierarchically controlled organizations, but through what the Berkana Institute calls “emergence,” where people begin networking and forming voluntary communities of practice. When the goal is to maximize the functioning of human intelligence, you need to activate the unique skills, talents, and knowledge bases of diverse individuals, not put everybody through a uniform mill to produce uniform results. 

You need a non-punitive structure that encourages collaboration rather than competition, risk-taking rather than mistake-avoidance, and innovation rather than repetition of known quantities.

if we really want to return power to the 99% in a lasting, stable, sustainable way, we need to begin the work of creating open, egalitarian, horizontal networks of learning in our communities.

They are taught to focus on competing with each other and gaming the system rather than on gaining a deep understanding of the way power flows through their world.

And what could we create, what ecological problems could we solve, what despair might we alleviate, if instead of imposing our rigid curriculum and the destructive economy it serves on the entire world, we embraced as part of our vast collective intelligence the wisdom and knowledge of the world’s thousands of sustainable indigenous cultures?

They knew this about their situation: nobody was on their side.  Certainly not the moneyed classes and the economic system, and not the government, either.  So if they were going to change anything, it had to come out of themselves.

As our climate heats up, as mountaintops are removed from Orissa to West Virginia, as the oceans fill with plastic and soils become too contaminated to grow food, as the economy crumbles and children go hungry and the 0.001% grows so concentrated, so powerful, so wealthy that democracy becomes impossible, it’s time to ask ourselves; who’s educating us?  To what end?  The Adivasis are occupying their forests and mountains as our children are occupying our cities and parks.  But they understand that the first thing they must take back is their common sense. 

They must occupy their brains.

Isn’t it time for us to do the same?

media are not just passive channels of information. They supply the stuff of thought, but they also shape the process of thought

chipping away my capacity for concentration and contemplation

disembarking

vessel

Sea levels are rising and so are we

weary

forcefully

crisis

faced

convince

g launched

attention

emissions

credited

urgency

encouraged

vessel

emission-free

equipped

measuring

surface

acknowledges

lacks

amenities

cooking facilities

impacting

raise awareness

antidote

get involved with

determined

disconnected

wilderness

literally

arrived in

a 16-year-old