Comment by TeMPOraL
1 day ago
Still, because reality doesn't respect boundaries of human-made categories, and because people never define their categories exhaustively, we can safely assume that something almost-but-not-quite like a commons, is subject to an almost-but-not-quite tragedy of the commons.
That seems to assume some sort of… maybe unfounded linearity or something? I mean, I’m not sure I agree that GitHub is nearly a commons in any sense, but let’s put that aside as a distraction…
The idea of the tragedy of the commons relies on this feedback loop of having these unsustainably growing herds (growing because they can exploit the zero-cost-to-them resources of the commons). Feedback loops are notoriously sensitive to small parameter changes. MS could presumably impose some damping if they wanted.
> That seems to assume some sort of… maybe unfounded linearity or something
Not linearity but continuity, which I think is a well-founded assumption, given that it's our categorization that simplifies the world by drawing sharp boundaries where no such bounds exist in nature.
> The idea of the tragedy of the commons relies on this feedback loop of having these unsustainably growing herds (growing because they can exploit the zero-cost-to-them resources of the commons)
AIUI, zero-cost is not a necessary condition, a positive return is enough. Fishermen still need to buy fuel and nets and pay off loans for the boats, but as long as their expected profit is greater than that, they'll still overfish and deplete the pond, unless stronger external feedback is introduced.
Given that the solution to tragedy of the commons is having the commons owned by someone who can boss the users around, GitHub being owned by MS makes it more of a commons in practice, not less.
No, it’s not a well-founded assumption. Many categories like these were created in the first place because there is a very obvious discontinuous step change in behavior.
You’re fundamentally misunderstanding what tragedy of the commons is. It’s not that it’s “zero-cost” for the participants. All it requires a positive return that has a negative externality that eventually leads to the collapse of the system.
Overfishing and CO2 emissions are very clearly a tragedy of the commons.
GitHub right now is not. People putting all sorts of crap on there is not hurting github. GitHub is not going to collapse if people keep using it unbounded.
Not surprisingly, this is because it’s not a commons and Microsoft oversees it, placing appropriate rate limits and whatnot to make sure it keeps making sense as a business.
And indeed MS/GitHub does impose some "damping" in the form of things like API request throttling, CPU limits on CI, asking Homebrew not to use shallow cloning, etc. And those limits are one of the reasons given why using git as a database isn't good.
An A- is still an A kind of thinking. I like this approach as not everything perfectly fits the mold.
There is an analogy in the sense that for the users a resource is, for certain practical intents and purposes, functionally common. Social media is like this as well.
But I would make the following clarifications:
1. A private entity is still the steward of the resource and therefore the resource figures into the aims, goals, and constraints of the private entity.
2. The common good is itself under the stewardship of the state, as its function is guardian of the common good.
3. The common good is the default (by natural law) and prior to the private good. The latter is instituted in positive law for the sake of the former by, e.g., reducing conflict over goods.
> There is an analogy in the sense that for the users a resource is, for certain practical intents and purposes, functionally common. Social media is like this as well.
I think it's both simpler and deeper than that.
Governments and corporations don't exist in nature. Those are just human constructs, mutually-recursive shared beliefs that emulate agents following some rules, as long as you don't think too hard about this.
"Tragedy of the commons" is a general coordination problem. The name itself might've been coined with some specific scenarios in mind, but for the phenomenon itself, it doesn't matter what kind of entities exploit the "commons"; the "private" vs. "public" distinction itself is neither a sharp divide, nor does it exist in nature. All that matters is that there's some resource used by several independent parties, and each of them finds it more beneficial to defect than to cooperate.
In a way, it's basically a 3+-player prisonner's dilemma. The solution is the same, too: introducing a party that forces all other parties to cooperate. That can be a private or public or any other kind of org taking ownership of the commons and enforcing quotas, or in case of prisonners, a mob boss ready to shoot anyone who defects.
It was not my intent to be exhaustive, but to make a few points that left it up to the reader to relate them appropriately to your post in order to enrich thinking about the subject.
But it appears we cannot avoid getting into the weeds a bit…
> Governments and corporations don't exist in nature.
This is not as simple as you seem to think.
The claim “don’t exist in nature” is vague, because the word “nature” in common speech is vague. What is “natural”? Is a beehive “natural” Is a house “natural”? Is synthetic water “natural”? (I claim that the concept of “nature” concerns what it means to be some kind of thing. Perhaps polystyrene has never existed before human beings synthesized it, but it has a nature, that is, it means something to be polystyrene. And it is in the nature of human beings to make materials and artifacts, i.e., to produce technology ordered toward the human good.)
So, what is government? Well, it is an authority whose central purpose is to function as the guardian and steward of the common good. I claim that parenthood is the primordial form of human government and the family as the primordial form of the state. We are intrinsically social and political animals; legitimate societies exist only when joined by a common good. This is real and part of human nature. The capacity to deviate from human nature does not disprove the norm inherent to it.
Now, procedurally we could institute various particular and concrete arrangements through which government is actualized. We could institute a republican form of government or a monarchy, for example. These are historically conditioned. But in all cases, there is a government. Government qua government is not some arbitrary “construct”, but something proper to all forms and levels of human society.
> "Tragedy of the commons" is a general coordination problem.
We can talk about coordination once we establish the ends for which such coordination is needed, but there is something more fundamental that must be said about the framing of the problem of the “tragedy”. The framing does not presume a notion of human beings as moral agents and political and social creatures. In other words, it begins with a highly individualist, homo economicus view of human nature as rationally egoist and oriented toward maximizing utility, full stop. But I claim that is not in accord with human nature and thus the human good, even if people can fall into such pathological patterns of behavior (especially in a culture that routinely reinforces that norm).
As I wrote, human beings are inherently social animals. We cannot flourish outside of societies. A commons that suffers this sort of unhinged extraction is an example of a moral and a political failure. Why? Because it is unjust, intemperate, and a lack of solidarity to maximize resource extraction in that manner. So the tragedy is a matter of a) the moral failure of the users of that resource, and b) the failure of an authority to regulate its use. The typical solution that’s proposed is either privatization or centralization, but both solutions presuppose the false anthropology of homo economicus. (I am not claiming that privatization does not have a place, only that the dichotomy is false.)
Now, I did say that the case with something like github is analogical, because functionally, it is like a common resource, just like how social media functions like a public square in some respects. But analogy is not univocity. Github is not strictly speaking a common good, nor is social media strictly a public square, because in both cases, a private company manages them. And typically, private goods are managed for private benefit, even if they are morally bound not to harm the common good.
That intent, that purpose, is central to determining whether something is public or private, because something public has the common benefit as its aim, while something private has private benefit as its aim.
The whole notion of the "tragedy of the commons" needs to be put to rest. It's an armchair thought experiment that was disproven at the latest in the 90s by Elinor Ostrom with actual empirical evidence of commons.
The "tragedy", if you absolutely need to find one, is only for unrestricted, free-for-all commons, which is obviously a bad idea.
A high-trust community like a village can prevent a tragedy of the commons scenario. Participants feel obligations to the community, and misusing the commons actually does have real downsides for the individual because there are social feedback mechanisms. The classic examples like people grazing sheep or cutting wood are bad examples that don't really work.
But that doesn't mean the tragedy of the commons can't happen in other scenarios. If we define commons a bit more generously it does happen very frequently on the internet. It's also not difficult to find cases of it happening in larger cities, or in environments where cutthroat behavior has been normalized
> A high-trust community like a village can prevent a tragedy of the commons scenario. Participants feel obligations to the community, and misusing the commons actually does have real downsides for the individual because there are social feedback mechanisms.
That works while the size of the community is ~100-200 people, when everyone knows everyone else personally. It breaks down rapidly after that. We compensate for that with hierarchies of governance, which give rise to written laws and bureaucracy.
New tribes break off old tribes, form alliances, which form larger alliances, and eventually you end up with countries and counties and vovoidships and cities and districts and villages, in hierarchies that gain a level per ~100x population increase.
This is sociopolitical history of the world in a nutshell.
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> But that doesn't mean the tragedy of the commons can't happen in other scenarios.
Commons can fail, but the whole point of Hardin calling commons a "tragedy" is to suggest it necessarily fails.
Compare it to, say, driving. It can fail too, but you wouldn't call it "the tragedy of driving".
We'd be much better off if people didn't throw around this zombie term decades after it's been shown to be unfounded.
Even here, the state is the steward of the common good. It is a mistaken notion that the state only exists because people are bad. Even if people were perfectly conscientious and concerned about the common good, you still need a steward. It simply wouldn’t be a steward who would need to use aggressive means to protect the common good from malice or abuse.
> A high-trust community like a village can prevent a tragedy of the commons scenario.
No it does not. This sentiment, which many people have, is based on a fictional and idealistic notion of what small communities are like having never lived in such communities.
Empirically, even in high-trust small villages and hamlets where everyone knows everyone, the same incentives exist and the same outcomes happen. Every single time. I lived in several and I can't think of a counter-example. People are highly adaptive to these situations and their basic nature doesn't change because of them.
Humans are humans everywhere and at every scale.
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Ostrom showed that it wasn't necessarily a tragedy, if tight groups involved decided to cooperate. This common in what we call "trust-based societies", which aren't universal.
Nonetheless, the concept is still alive, and anthropic global warming is here to remind you about this.
She not “disprove” the existence of the tragedy of the commons. What she established was that controlling the commons can be done communally rather than through privatization or through government ownership.
Communal management of a resource is still government, though. It just isn’t central government.
The thesis of the tragedy of the commons is that an uncontrolled resource will be abused. The answer is governance at some level, whether individual, collective, or government ownership.
> The "tragedy", if you absolutely need to find one, is only for unrestricted, free-for-all commons, which is obviously a bad idea.
Right. And that’s what people are usually talking about when they say “tragedy of the commons”.
Ostrom's results didn't disprove ToC. She showed that common resources can be communally maintained, not that tragic outcomes could never happen.
i dont thjnk anything can disprove that ToC issues can happen under any situation.
that seems like an unreasonable bar, and less useful than "does this system make ToC less frequent than that system"
yeah, it's a post-hoc rationalization for the enclosure and privatization of said commons.
And here I thought the standard, obvious solution to tragedy of the commons is centralized governance.
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