auskadi on Sat, 16 Aug 2003 12:37:31 +0200 (CEST) |
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Re: <nettime> Six Limitations to the Current Open Source DevelopmentMethodology |
Thanks to Felix as always for his clear thoughts. I haven't had time to read and respond carefully but I just wanted to throw into the mix two preliminary thoughts. Like when I read Lessig (as I have said before), but thankfully to a lesser extent, when I read Benkler I feel something is missing. He goes so far and then backs off. He in the end for my mind makes a good argument as to why business or may I say, capital, should "capture" OS development. With this sort of thinking what we end up with is a cheap or even free pool of labour available to be used by business to develop commodities. This seems at times to me the great hope of many (I don't say all and maybe I should say some) who advocate for open source. Some paricipants will get a reputation and a "real job" maybe but others get to hope and provide labour for free. In the end his analysis seems to suggest that OS or P2P is more efficient than markets or the firm and thus we should adopt it as a business model. On the other hand we are all (I hope all or most of us) aware of the other side of Open Source - as Stefan Merten says "the germ of a new form of society" rather than simply anew form of organising labour for capital. So thats preliminary point one. The second preliminary point is more of a experiment on my part! Read this and tell me what the "second case" spoken of reminds you of ....I gave it to a friend who talks to his linux box all day his response was heartening. I didn't tell him where it came from ... and I won't tell you! But I am sure some of you can guess! I haven't got any prizes to give out for the correct answer - only reputation ( as in that supposed motivator of OS participants). But i am itersted to see if it rings bells in this context. Thanks Martin "The labour of the individual looked at in the act of production itself, is the money with which he directly buys the product, the object of his particular activity; but it is a /particular/ money, which buys precisely only this /specific/ product. In order to be /general money/ directly, it would have to be not a /particular,/ but /general/ labour from the outset; i.e. it would have to be /posited/ from the outset as a link in /general production./ But on this presupposition it would not be exchange which gave labour its general character; but rather its presupposed communal character would determine the distribution of products. The communal character of production would make the product into a communal, general product from the outset. The exchange which originally takes place in production -- which would not be an exchange of exchange values but of activities, determined by communal needs and communal purposes -- would from the outset include the participation of the individual in the communal world of products. On the basis of exchange values, labour is /posited/ as general only through/ exchange/. But on this foundation it would be /posited/ as such before exchange; i.e. the exchange of products would in no way be the /medium/ by which the participation of the individual in general production is mediated. Mediation must, of course, take place. In the first case, which proceeds from the independent production of individuals -- no matter how much these independent productions determine and modify each other /post festum /through their interrelations -- mediation takes place through the exchange of commodities, through exchange value and through money; all these are expressions of one and the same relation. In the second case, the /presupposition is itself mediated;/ i.e. a communal production, communality, is presupposed as the basis of production. The labour of the individual is posited from the outset as social labour. Thus, whatever the particular material form of the product he creates or helps to create, what he has bought with his labour is not a specific and particular product, but rather a specific share of the communal production. He therefore has no particular product to exchange. His product is not an /exchange value./ The product does not first have to be transposed into a particular form in order to attain a general character for the individual. Instead of a division of labour, such as is necessarily created with the exchange of exchange values, there would take place an organization of labour whose consequence would be the participation of the individual in communal consumption. In the first case the social character of production is /posited/ only /post festum/ with the elevation of products to exchange values and the exchange of these exchange values. In the second case the /social character of production/ is presupposed, and participation in the world of products, in consumption, is not mediated by the exchange of mutually independent labours or products of labour. It is mediated, rather, by the social conditions of production within which the individual is active. Those who want to make the labour of the individual directly into /money/ (i.e. his product as well), into /realized exchange value,/ want therefore to determine that labour /directly/ as general labour, i.e. to negate precisely the conditions under which it must be made into money and exchange values, and under which it depends on private exchange. This demand can be satisfied only under conditions where it can no longer be raised. Labour on the basis of exchange values presupposes, precisely, that neither the labour of the individual nor his product are /directly/ /general;/ that the product attains this form only by passing through an /objective mediation/ by means of a form of /money/ distinct from itself." # distributed via <nettime>: no commercial use without permission # <nettime> is a moderated mailing list for net criticism, # collaborative text filtering and cultural politics of the nets # more info: majordomo@bbs.thing.net and "info nettime-l" in the msg body # archive: http://www.nettime.org contact: nettime@bbs.thing.net