George Friedman
Editor’s Note: In 2017, we published an article titled “The Internet and the Tragedy of the Commons,” which argued that anonymity was destroying our global commons: the internet. Never before has it been so easy for “people to act without shame and to tell lies without fear.” So strongly do we believe in the relevance of that earlier article that we want to reprint it here, where it is most easily accessible, followed by George Friedman’s updated thoughts on the matter.
The Internet and the Tragedy of the Commons
The tragedy of the commons is a concept developed by a British economist in the early 19th century and refreshed by ecologist Garrett Hardin in 1968. They were addressing different issues arising out of the commons, an area that is owned by no one but used by everyone. The commons could be a green space at the center of a town, public land used for agriculture or the atmosphere. The tragedy of the commons is that while many benefit from it, no one is responsible for it. Each person’s indifference has little effect. Everyone’s collective indifference will destroy the commons. The tragedy of the commons is that it is vital, vulnerable and destroyed by the very people who need it.
The internet has become the global commons. This has happened with lightning speed. In this case, the commons is not just one place. It is a collection of places where people meet, discuss the latest news and gossip, play games and perhaps do a little business. The internet, with its complex web of connections and modes of communication, from email to Twitter to Instagram, has had a profound effect on society. There used to be private life and the village green, where public life was lived. There is now private life and the lives we live online. We have lost intimacy but have gained access to a vast world.
Good manners and the desire to be well thought of by your neighbors mitigated the tragedy of the physical commons. Even if you were not motivated to care for the commons, you were motivated to behave properly while using the commons. The incentive did not come from law but a sense of community; the community could censure and shun you if you failed to behave appropriately. Embarrassment and shame were compelling forces that shaped your behavior. What made both possible was that you were known. You would have to live with the consequences of your behavior, while trying to develop that thing which all humans crave – a good reputation and even being admired. The worst thing, the ultimate punishment of the Greeks, was to be exiled. The commons were still exploited tragically but not wantonly savaged.
No comments:
Post a Comment