Group items matching

in title, tags, annotations or url

And they have to be, because an undemocratic institution would also discourage contributions by the community of participants.

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.

Where there is no tension between supply and demand, their can be no market, and no capital accumulation

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.

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

This means that social media platforms are exposing an important fault line in our system

If you did not contribute, you had no say, so engagement was and is necessary.

⁃   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

the citizens deciding on the optimal shape of their provisioning systems.

Today, it is proto-mode of production which is entirely inter-dependent with the system of capital

Is there any possibility to create a really autonmous model of peer production, that could create its own cycle of reproduction?

contribute

and whose mission is the support of the commons and its contributors

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

Phyles are mission-oriented, purpose-driven, community-supportive entities that operate in the market, on a global scale, but work for the commons.

peer production license, which has been proposed by Dmytri Kleiner.

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.

Hence the need for SOPA/PIPA , ACTA'S and other attempts to criminalize the right to share.

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.

shared infrastructure costs

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'.

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'.

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

how does global governance look like in P2P civilization?

under certain structural conditions non-price-based production is extraordinarily robust

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.

giving rewards to customers can actually undermine a company’s relationship with them

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.

Extrinsic rewards suggest that there is actually an instrumental relationship at work, that you do the activity in order to get something else

If you pay me for it, it must be work

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)

interesting examples of an effect called crowding

Offering financial rewards for contributions to online communities basically means mixing external and intrinsic motivation.

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.

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)

Suddenly, she managed to follow the prescription, as her own (intrinsic) motivation was recognized and thereby reinforced.

The introduction of a monetary fine transforms the relationship between parents and teachers from a non-monetary into a monetary one

"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.

External interventions crowd-out intrinsic motivation if the individuals affected perceive them to be controlling

External interventions crowd-in intrinsic motivation if the individuals concerned perceive it as supportive

In that case, self-esteem is fostered, and individuals feel that they are given more freedom to act, thus enlarging self-determination

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”)

this is labor, this is work, just do it.

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

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.

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.

You direct people _away_ from any noble purpose you have, and instead towards grubbing for dollars

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

you're going to have to fight your way through labour laws and tax issues all the way to bankruptcy

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.

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.

No fair system. There's simply no fair, automated and auditable way to divvy up the money

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.

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

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

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.

People are going to be able to sense that -- it's going to look like a cover-up, something sleazy

Donate.

Thank-you gifts

Pay bounties

everything that needs to be made, has to be designed through collaborative innovation in the first place

continuous interchange and dialogue of citizens as they determine their collective life

Both civil society and the notion of citizenship can be criticized for being insufficiently inclusionary, and therefore as ‘mechanisms of exclusion’.

consisting of shared depositories of knowledge, code and design; the communities of contributors and users of such commons

infrastructures of collaboration, which are managed by a new type of ‘for-benefit associations’

democratically governed by all participants and stakeholders in such commons

which are not derived or secondary from either the private or state forms.

civil society is the locus of the shared abundance of value creation, and the place for the continual dialogue regarding the necessities of common life.

democratically decide

the ‘common good’ of society as a whole

The difference is that the commons where the immaterial value is created are positioned in a field of abundance characteristic for non-rival or anti-rival goods; while the for-benefit associations are responsible for the sometimes contentious allocation of rival infrastructures.

Whereas the commons themselves are plurarchies based on permissionless contribution, forking and other rights guaranteeing the diversity of contributions and contributors; the for-benefit associations are democratically governed.

true reform of the private sector and the corporate form.

Under conditions of the rule of capital, for-profit corporations are beholden to work for the interests of the shareholders. This format allows for the accumulation of capital, but also indirectly of political power, through the power of money to influence politics and politicians. For-profit corporations are part of a system of infinite growth and compound interest, must continuously compete with other corporations, and therefore, also minimize costs. For-profit corporations are designed to ignore negative environmental externalities by avoiding to pay the costs associated with them; and to ignore positive social externalities, also by avoiding to pay for them. In terms of sustainability, corporations practice planned obsolescence as a rule, because while the market is a scarcity allocation mechanism, capitalism itself is a scarcity maintenance and creation mechanism. Anti-sustainable practices are systemic and part of the DNA of the for-profit corporation.

Under conditions of peer production, design and innovation moves to commons-based communitiies, which lack the incentive for unsustainable design; products are inherently design for sustainability, and the production process itself is designed for openness and distribution.

designed to make the commoners and the commons themselves sustainable, by not ‘leaking’ surplus value to external shareholders

mission-oriented, community supportive, sustainability-oriented corporate forms, that operate in the marketplace but do not themselves reproduce capitalism.

surplus value stays within the commons, allows its autonomous social reproduction, and sustains the commoners

ethical mechanism that subsumes profit making under the social goal of strengthening the commons.

because commons and their communities are themselves specific, and do not automatically take into account the common good of society as a whole .

A Partner State functions center around enabling and empowering social production and abandons some of the paternalistic aspects of the welfare state by focusing on strengthening the possibilities of autonomy.

mobilization of social forces to obtain a new social contract