In the emerging
institutional model of peer production
The Cosmo-Local Reader - Dropbox link - 0 views
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Evolving Towards a Partner State in an Ethical Economy - 0 views
www.realitysandwich.com/_partner_state_ethical_economy
shared by Tiberius Brastaviceanu on 02 Apr 12
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ethical economy new economy paper theory value networks Bauwens Michel
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Is there perhaps a new model of power and democracy co-evolving out of these new social practices, that may be an answer to the contemporary crisis of democracy
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Such communities are truly poly-archies and the type of power that is held in them is meritocratic, distributed, and ad hoc.
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Everyone can contribute without permission, but such a priori permissionlessness is matched with mechanisms for 'a posteriori' communal validation, where those with recognized expertise and that are accepted by the community, the so-called 'maintainers' and the 'editors', decide
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allowing for maximum human freedom compatible with the object of cooperation. Indeed, peer production is always a 'object-oriented' cooperation, and it is the particular object that will drive the particular form chosen for its 'peer governance' mechanisms
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The main allocation mechanism in such project, which replaces the market, the hierarchy and democracy, is a 'distribution of tasks'
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no longer a division of labor between 'jobs', and the mutual coordination works through what scientist call 'stigmergic signalling'
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every participating individual can see what is needed, or not and decide accordingly whether to undertake his/her particular contribution
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has achieved capacities both for global coordination, and for the small group dynamics that are characteristic of human tribal forms and that it does this without 'command and control'! In fact, we can say that peer production has enabled the global scaling of small-group dynamics.
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And they have to be, because an undemocratic institution would also discourage contributions by the community of participants.
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Hence, an increased exodus of productive capacities, in the form of direct use value production, outside the existing system of monetization, which only operates at its margins.
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Where there is no tension between supply and demand, their can be no market, and no capital accumulation
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Facebook and Google users create commercial value for their platforms, but only very indirectly and they are not at all rewarded for their own value creation.
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Since what they are creating is not what is commodified on the market for scarce goods, there is no return of income for these value creators
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If you did not contribute, you had no say, so engagement was and is necessary.
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⁃ At the core of value creation are various commons, where the innovations are deposited for all humanity to share and to build on ⁃ These commons are enabled and protected through nonprofit civic associations, with as national equivalent the Partner State, which empowers and enables that social production ⁃ Around the commons emerges a vibrant commons-oriented economy undertaken by different kinds of ethical companies, whose legal structures ties them to the values and goals of the commons communities, and not absentee and private shareholders intent of maximising profit at any cost
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the citizens deciding on the optimal shape of their provisioning systems.
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Is there any possibility to create a really autonmous model of peer production, that could create its own cycle of reproduction?
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contribute
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In this way, the social reproduction of commoners would no longer depend on the accumulation cycle of capital, but on its own cycle of value creation and realization
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Phyles are mission-oriented, purpose-driven, community-supportive entities that operate in the market, on a global scale, but work for the commons.
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Thijs Markus writes so eloquently about Nike in the Rick Falkvinge blog, if you want to sell $5 shoes for $150 in the West, you better have one heck of a repressive IP regime in place.
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An economy of scope exists between the production of two goods when two goods which share a CommonCost are produced together such that the CommonCost is reduced.
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2) The current system beliefs that innovations should be privatized and only available by permission or for a hefty price (the IP regime), making sharing of knowledge and culture a crime; let's call this feature, enforced 'artificial scarcity'.
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1) Our current system is based on the belief of infinite growth and the endless availability of resources, despite the fact that we live on a finite planet; let's call this feature, runaway 'pseudo-abundance'.
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So what are the economies of scope of the new p2p age? They come in two flavours: 1) the mutualizing of knowledge and immaterial resources 2) the mutualizing of material productive resources
Blueprint for P2P Society: The Partner State & Ethical Economy - 1 views
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The for-benefit institution enables and defends the general infrastructure of cooperation which makes the project 'collectively' sustainable
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The enterpreneurial coalition makes the individual contributors 'sustainable', by providing an income, and very often they provide means for the continued existence of the for-benefit associations as well.
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Is there perhaps a new model of power and democracy co-evolving out of these new social practices that may be an answer to the contemporary crisis of democracy?
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My answer will be an emphatic yes, and stronger yet, I will argue that we are witnessing a new model for the state. A 'P2P' state, if you will.
Crowding Out - P2P Foundation - 1 views
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The curve indicates that while workers will initially chose to work more when paid more per hour, there is a point after which rational workers will choose to work less
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At that point, the leaders are no longer leaders of a community, and they turn out to be suckers after all, working for pittance, comparatively speaking
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under certain structural conditions non-price-based production is extraordinarily robust
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There is, in fact, a massive amount of research that supports the idea that when you pay people to do something for you, they stop enjoying it, and distrust their own motivations. The mysterious something that goes away, and that “Factor X” even has a name: intrinsic motivation.
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It just is not so easy to assume that because people behave productively in one framework (the social process of peer production that is Wikipedia, free and open source software, or Digg), that you can take the same exact behavior, with the same exact set of people, and harness them to your goals by attaching a price to what previously they were doing in a social process.
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Extrinsic rewards suggest that there is actually an instrumental relationship at work, that you do the activity in order to get something else
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If you pay me for it, it must be work
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It’s what we would call a robust effect. It shows up in many contexts. And there’s been considerable testing to try to find out exactly why it works. A major school of thought is that there is an “Overjustification Effect.” (http://kozinets.net/archives/133)
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Offering financial rewards for contributions to online communities basically means mixing external and intrinsic motivation.
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A good example is children who are paid by their parents for mowing the family lawn. Once they expect to receive money for that task, they are only willing to do it again if they indeed receive monetary compensation. The induced unwillingness to do anything for free may also extend to other household chores.
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Once ‘gold-stars’ were introduced as a symbolic reward for a certain amount of time spent practicing the instrument, the girl lost all interest in trying new, difficult pieces. Instead of aiming at improving her skills, her goal shifted towards spending time playing well-learned, easy pieces in order to receive the award (Deci with Flaste 1995)
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this is a more troubling example, as playing the harder pieces is also practicing - I would take this as a more complex mechanism at work - perhaps the reinterpretation by the girl that all playing was considered equal, due to the pricing mechanism, in which case the proximal solution would be to pay more for more complex pieces, or for levels of achievement - the question remains of why the extrinsic reward was introduced in the first place (unwillingness to practice as much as her parents wanted?) - which would indicate intrinsic motivation was insufficient in this case
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Suddenly, she managed to follow the prescription, as her own (intrinsic) motivation was recognized and thereby reinforced.
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The introduction of a monetary fine transforms the relationship between parents and teachers from a non-monetary into a monetary one
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"The effects of external interventions on intrinsic motivation have been attributed to two psychological processes: (a) Impaired self-determination. When individuals perceive an external intervention to reduce their self-determination, they substitute intrinsic motivation by extrinsic control. Following Rotter (1966), the locus of control shifts from the inside to the outside of the person affected. Individuals who are forced to behave in a specific way by outside intervention, feel overjustified if they maintained their intrinsic motivation. (b) Impaired self-esteem. When an intervention from outside carries the notion that the actor's motivation is not acknowledged, his or her intrinsic motivation is effectively rejected. The person affected feels that his or her involvement and competence is not appreciated which debases its value. An intrinsically motivated person is taken away the chance to display his or her own interest and involvement in an activity when someone else offers a reward, or commands, to undertake it. As a result of impaired self-esteem, individuals reduce effort.
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these are finally very useful - so from (a) as long as self determination is maintained (actively) extrinsic reward should not shut down intrinsic motivation AND (b) so long as motivations are recognized and reward dimensions OTHER THAN financial continue to operate, extrinsic reward should not affect intrinsic motivation
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External interventions crowd-out intrinsic motivation if the individuals affected perceive them to be controlling
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External interventions crowd-in intrinsic motivation if the individuals concerned perceive it as supportive
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In that case, self-esteem is fostered, and individuals feel that they are given more freedom to act, thus enlarging self-determination
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so effectively a system needs to ensure it is acting on all dimensions of reward, or at least those most important to the particular participant, ego (pride, recognition, guilt reduction, feeling needed, being helpful, etc), money (sustenance, beyond which it is less potent), meaning/purpose etc. If one ran experiments controlling for financial self sufficiency, then providing appreciation and recognition as well as the introduced financial reward, they might yield different results
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cultural categories that oppose marketplace modes of behavior (or “market logics”) with the more family-like modes of behavior of caring and sharing that we observe in close-knit communities (”community logics”)
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this is labor, this is work, just do it.
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When communal logics are in effect, all sorts of norms of reciprocity, sacrifice, and gift-giving come into play: this is cool, this is right, this is fun
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So think about paying a kid to clean up their room, paying parishioners to go to church, paying people in a neighborhood to attend a town hall meeting, paying people to come out and vote. All these examples seem a little strange or forced. Why? Because they mix and match the communal with the market-oriented.
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Payment as disincentive. In his interesting book Freakonomics, economist Steven Levitt describes some counterintuitive facts about payment. One of the most interesting is that charging people who do the wrong thing often causes them to do it more, and paying people to do the right thing causes them to do it less.
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You direct people _away_ from any noble purpose you have, and instead towards grubbing for dollars
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When people work for a noble purpose, they are told that their work is highly valued. When people work for $0.75/hour, they are told that their work is very low-valued
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you're going to have to fight your way through labour laws and tax issues all the way to bankruptcy
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Market economics. If you have open content, I can copy your content to another wiki, not pay people, and still make money. So by paying contributors, you're pricing yourself out of the market.
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You don't have to pay people to do what they want to do anyways. The labour cost for leisure activities is $0. And nobody is going to work on a wiki doing things they don't want to do.
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wow, exploitative in the extreme - no one can afford to do work for free, it cuts into paid work, family time etc. if they are passionate about something they will do it for free if they cannot get permission to do it for sustenance, but they still need to sustain themselves, and they are making opportunity cost sacrifices, and if you are in turn making money off of this you are an asshole.. go ahead look in the mirror and say "I am an asshole"
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No fair system. There's simply no fair, automated and auditable way to divvy up the money
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too complicated to do automatically. But if you have a subjective system -- have a human being evaluate contributions to an article and portion out payments -- it will be subject to constant challenges, endless debates, and a lot of community frustration.
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Gaming the system. People are really smart. If there's money to be made, they'll figure out how to game your payment system to get more money than they actually deserve
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They'll be trying to get as much money out of you as possible, and you'll be trying to give as little as you can to them
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If you can't convince people that working on your project is worth their unpaid time, then there's probably something wrong with your project.
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People are going to be able to sense that -- it's going to look like a cover-up, something sleazy
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Donate.
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Thank-you gifts
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Pay bounties
Crisis of Value Theory - P2P Foundation - 0 views
p2pfoundation.net/Crisis_of_Value_Theory
shared by Kurt Laitner on 11 Jul 12
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Michel Bauwens Kevin Carson capitalism alternative economy paper
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In terms of knowledge creation, a vast new information commons is being created, which is increasingly out of the control of cognitive capitalism.
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The emergence of the peer model of production, based on the non-rivalrous nature and virtually non-existent marginal cost of reproduction of digital information, and coupled with the increasing unenforceability of “intellectual property” laws, means that capital is incapable of realizing returns on ownership in the cognitive realm.
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capital is becoming an a posteriori intervention in the realization of innovation, rather than a condition for its occurrence
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What this announces is a crisis of value, most such value is ‘beyond measure’, but also essentially a crisis of accumulation of capital.
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“the core logic of the emerging experience economy, operating as it does in the world of non-rival exchange, is unlikely to have capitalism as its core logic.”
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This takes the form both of “intellectual property” law, as well as direct subsidies from the taxpayer to the corporate economy
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crisis of realization under state capitalism to capital’s growing dependence on the state to capture value from social production and redistribute it to private corporate owners
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The state capitalist system will reach a point at which, thanks to the collapse of the portion of value comprised of rents on artificial property, the base of taxable value is imploding at the very time big business most needs subsidies to stay afloat.
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We live in a political economy that has it exactly backwards. We believe that our natural world is infinite, and therefore that we can have an economic system based on infinite growth. But since the material world is finite, it is based on pseudo-abundance. And then we believe that we should introduce artificial scarcities in the world of immaterial production, impeding the free flow of culture and social innovation, which is based on free cooperation, by creating the obstacle of permissions and intellectual property rents protected by the state. What we need instead is a political economy based on a true notion of scarcity in the material realm, and a realization of abundance in the immaterial realm.
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Brains and bodies still need others to produce value, but the others they need are not necessarily provided by capital and its capacities to organize production.
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The household and informal economies have been allowed to function to the extent that they bear reproduction costs that would otherwise have to be internalized in wages; but they have been suppressed (as in the Enclosures) when they threaten to increase in size and importance to the point of offering a basis for independence from wage labor. “
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one of intensive development, to grow in the immaterial field, and this is basically what the experience economy means
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