Manifesto
Peer to Peer and Human Evolution
On "the P2P relational dynamic" as the premise of the next civilizational stage
Author: Michel Bauwens, michelsub2003@yahoo.com
The essay is an emanation of the Foundation for P2P Alternatives, Draft 1.93, May 21, 2005; it was written after several months of collaboration with Remi Sussan.
A weekly newsletter, Pluralities/Integration, monitoring P2P developments is also available from the same author, free by email request. See the archive at http://integralvisioning.org/index.php?topic=p2p
The foundation website-in-progress is at http://p2pfoundation.net/index.php/Main_Page ; a mailing list for the site's development is available at p2pf@yahoogroups.com / http://groups.yahoo.com/group/p2pf/join; a mailing list to discuss political strategy is available at strategic_p2p@googlegroups.com / http://groups.google.com.au/group/strategic_p2p
0. Executive Summary
Peer to Peer is mostly known to technologically-oriented people as P2P, the decentralized form of putting computers together for different kind of cooperative endeavours, such as filesharing and music distribution. But this is only a small example of what P2P is: it's in fact a template of human relationships, a "relational dynamic" which is springing up throughout the social fields. The aim of this essay is to describe and explain the emergence of this dynamic as it occurs, and to place it in an evolutionary framework of the evolution of modes of civilization. We emit the hypothesis that it both the necessary infrastructure of the current phase of 'cognitive capitalism', but at the same time, significantly transcends it thus pointing out the possibility of a new social formation that would be based on it in an even more intense manner. In section one, you will find an initial definition, an explanation of our methodology for research, and some acknowledgements.
After describing the emergence of P2P as the dominant mode, or 'form', of our current technological infrastructure (section two), we then describe its emergence in the economic sphere (section three), as a 'third mode of production', neither profit-driven nor centrally planned, but as a decentralized cooperative way of producing software (free software and open source movements), and other immaterial products, based on the free cooperation of 'equipotential' participants. It uses copyright and intellectual propery rights to transcend the very limitations of property, because in free software, if you use it, you have to give at least the same rights to those who will use your modified version, and in open sources, you have to give them equal access to the source code.
Such commons-based peer production has other important innovations, such as it taking place without the intervention of any manufacturer whatsoever. In fact the growing importance of 'user innovation communities' (section 3.1.B), which are starting to surpass the role of corporate sponsored marketing and research divisions in their innovation capacities, show that this formula is poised for expansion even in the world of material production, provided the design phase is separated from the production phase. It is already producing major cultural and economic landmarks such as GNU/Linux, the Wikipedia encyclopedia, the Thinkcycle global cooperative research projects, and a Writeable Web/Participative Internet/Global Alternative Communications infrastructure that can be used by all, beyond the corporate stranglehold on mass media. Finally, CBPP exemplifies a new work culture (section 3.1.C), that overturns many aspects of the Protestant work ethic as described by Max Weber. In the world of development, it is exemplified by the emerging 'edge to edge development partnerships' as theorized by Jock Gill. In section three, we also discuss the evolution of forms of cooperation (3.4.A), and of collective intelligence (3.4.B). It is also here that we are starting to address key analytical issues: 1) what are the specific characteristics of the ideal-type of the P2P form (3.4.C), namely de-institutionalisation (beyond fixed organizational formats and fixed formal rules), de-monopolisation (avoid the emergence of collective individuals who monopolise power, such as nation-state and corporation), and de-commodification (i.e. production for use-value, not exchange value); 2) we then demonstrate that P2P cannot be explained by the gift economy model of equal sharing and 'exchange of similar values', but rather by a model of communal shareholding (section 3.4.D), i.e. the creation of a Commons based on free participation both regarding input, and output (free usage even by non-producers). We use Alan Page Fiske's fourfold model of intersubjective relationships to ground this comparison; 3) we pay attention to the current power structure of cognitive capitalism, with a discussion of the thesis of McKenzie Wark's Hacher's Manifesto (section 3.4.E.).
We then turn to its political manifestations, and describe how P2P is emerging as a new form of political organisation and sensibility, already exemplified in the workings of the alterglobalisation movement (section 4.1.A.) which is a network of networks that refuses the principle of 'representation', i.e. that someone else can represent your interests. In France,the recent social movements since 1995 were led by "Coordinations" exemplifying exactly this sort of practice (section 4.1.B). Thus the birth of new political conceptions such as those of 'absolute democracy' (Negri et al.) or 'extreme democracy' (Tom Attlee et al.). A new field of struggle arises (section 4.1.C), based on the defense and development of an Information Commons, against the corporate strategies who are trying to replace this 'free culture' (Lawrence Lessig) by a form of 'information feudalism' (described by Jeremy Rifkin in The Age of Access). We then examine the evolution of the monopolization of power (4.2.A.), the relations between the political ideals of freedom, equality, and hierarchy, and their practice in P2P (4.2.B), and place this discussion in the context of the general evolution of power and authority models (4.2.C)
Section Five discusses the discovery of P2P principles at work in physics, and in particularly in the physics of organisation, as developed by network theory, and its concept of 'small worlds', and hierarchical vs. egalitarian networks.
In Section Six, we turn our attention to the cultural sphere. We claim and explain that the various expressions of P2P are a sympton of a profound cultural shift in the spheres of epistemology (ways of knowing) and of ontology (ways of feeling and being), leading to a new articulation between the individual and the collective (6.1.A), representing a true epochal shift. We then look at the spiritual field and how this affects the dialogue of civilizations and religions away from euro- and other exclusionist views in culture and religions (6.1.B); as well as to a critique of spiritual authoritarianism and the emergence of cooperative inquiry groups and participatory spirituality conceptions (6.1.C), as theorized in particular by John Heron and Jorge Ferrer. The new ideas related to cosmology and metaphysics are explained in 6.1.D., centered aroud the demise of the subject-object paradigm in favour of partnership-based visions of our relationships with matter and nature.
What does it all mean in terms of social change? In section 7 we examine if all of the above is just a collection of perhaps unrelated marginal trends, or rather, the view we espouse, represents the birth of a new and coherent social formation (section 7.1.A). In section 7.1.B we examine how P2P relates to the current system of cognitive capitalism (economics) or 'post' or 'late modernity' (cultural sphere), concluding that it is both within and beyond. Three scenarios are described (7.1.C): peaceful and complementary co-existence, the emergence of a cooperative civilization, and the destruction of P2P in the context of information feudalism. All of this leads us to concluding remarks on possible political strategies (7.1.D) to defend and expand P2P models, and to the principles behind the launch of a Foundation for P2P Alternatives (section 8).
1. Introduction
1.A. What this essay is about
The following essay describes the emergence, or expansion, of a specific type of relational dynamic, which I call peer to peer. It’s a form of human network-based organisation which rests upon the free participation of equipotent partners, engaged in the production of common resources, without recourse to monetary compensation as key motivating factor, and not organized according to hierarchical methods of command and control. This format is emerging throughout the social field: as a format of technology (the point to point internet, filesharing, grid computing, the Writeable Web initiatives, blogs), as a third mode of production which is also called Commons-based peer production (neither centrally planned nor profit-driven), producing hardware, software (often called Free Libre Open Sources Software or FLOSS) and intellectual and cultural resources (wetware) that are of great value to humanity (Wikipedia), and as a general mode of knowledge exchange and collective learning which is massively practiced on the internet. It also emerges as new organizational formats in politics, spirituality; as a new ‘culture of work’. This essay thus traces the expansion of this format, seen as a “isomorphism�? (= having the same format), in as many fields as possible. The common format in which the peer to peer dynamic emerges is the format of the "distributed network", which, according to the defintion of A. Galloway in his book Protocol, differs both from the centralized network (all nodes have to pass through one single hub), and from the decentralized network (all nodes have to pass through hubs). In a distributed network the nodes, as autonomous agents, can connect through any number of links. Hubs may exist, but are not obligatory.
The essay tries not only to describe, but attempts to provide an explanatory framework of why it is emerging now, and how it fits in a wider evolutionary framework (not in the sense of an inevitable natural evolution, but as an intentional moral breakthrough). Note that within the sections, the first subsection is descriptive, the second is explanatory, and the third is evolutionary. In the latter, I use the triune distinction premodernity/modernity/postmodernity, well aware that it is a simplification, and that it collapses many important distinctions, say between the tribal and the agrarian era. But as an orienting generalization that allows the contrasting of the changes occurring after the emergence of modernity, it remains useful.Thus, the concept of ‘premodern’, means the societies based on tradition, before the advent of industrial capitalism, with fixed social roles and a social organisation inspired by what it believes to be a divine order; modern means essentially the era of industrial capitalism; finally, the choice of the term postmodern does not denote any specific preference in the ‘wars of interpretation’ between concepts such as postmodernity, liquid modernity, reflexitive modernity, transmodernity etc.. It simple means the contermporary period, more or less starting after 1968, which is marked by the emergence of the informational mode of capitalism. I will use the term cognitive capitalism most frequently in my characterization of the current regime, as it corresponds to the interpretation, which is the most convincing in my view. The French magazine Multitude is my main source for such interpretations. It's essential meaning is the replacement of an older 'regime of accumulation', centered on machines and the division of labor corresponding to them; and one centered on being part of a process of accumulation of knowledge and creativity, as the new mainspring of power and profit. Finally, note that in the accompagnying graphs of figures, I sometimes usethe early modern/late modern/P2P era. In this way, the current time frame can be distinguished from a hypothetical coming situation where P2P is more dominant than it is today, and what that would change in the characteristics of such a society.
I will conclude my essay with the conclusion that P2P is nothing else than a premise of a new type of civilization that is not exclusively geared towards the profit motive. What I have to convince the user of is that 1) a particular type of human relational dynamic is growing very fast across the social fields, and that such combined occurrence is the result of a deep shift in ways of feeling and being. 2) That it has a coherent logic that cannot be fully contained within the present ‘regime’ of society. 3) that it is not an utopia, but, as ‘an already existing social practice’, the seed of a likely major transformation to come. I will not be arguing that there is an 'inevitable evolutionary logic at work', but rather that a new and intentional moral vision, holds the potential for a major breakthrough in social evolution, leading to the possibility of a new political, economic, and cultural 'formation' with a new coherent logic.
Such a large overview will inevitably bring errors of interpretation concerning detailed fields. I would appreciate if readers could bring them to my attention. But apart from these errors, the essay should stand or fall in the context of its most general interpretative point: that there is indeed a isomorphic emergence of peer to peer throughout the social field, that despite the differences in expression, it is the same phenomena, and that it is not a marginal, but a 'fundamental' development. It is on this score that my effort should be judged. If the effort is indeed judged to be successful, I then would hope that this essay inspires people from these different fields to connect, aware that they are sharing a set of values, and that these values have potential in creating a better, but not perfect or ideal, society.
How does the explanatory framework which I will provide for P2P, differ from the use of the earlier metaphor of the network society, described by Manuel Castells and many others, and lately in particular by the network sociality concept proposed by Andreas Wittel? The best way to differentiate the approaches is to see P2P as a subset of network conceptions.
If you would have been a social scientist during the lifetime of Marx and witnessed the emergence and growth of the factory-based industrial model, and you would then have arrived at the equivalent of what social network theory is today, an analysis of mainstream society and sociality. This is what the network sociality model of Andreas Wittel provides. But at the same time that the factory system was developing, a reaction was created as well. Workers were creating cooperatives and mutualities, unions and new political parties and movements, which would go on to fundamentally alter the world. Today, this is what happens with peer to peer. Whereas Castells and Wittel focus on the general emergence of network society and society, and describes the networks overall and the dominant features of it, I want and tend to focus on the birth of a counter-movement, centered around a particular format of sociality based in distributed networks, where the focus is on creating participation for all, and not the buttressing of the 'meshworks of exploitation'. As the dominant forces of society as mutating to networked forms of organizing the political economy (called Empire by Toni Negri), a bottom-up reaction against this new alienation is occurring (alienated, because in Empire, the meshwork are at the service of creating ever more inequality), by the forces of what Negri and Hardt call the multitude(s). These forces are using peer to peer processes, and a peer to peer ethos, to create new forms of social life, and this is what I want to document in this essay.