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> | This is a set of comments in response to Eben's feedback. Second draft is still to be done, but debate is welcome. |
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Ethically Appropriate Business Models |
| | On the horizon is a world where cultural goods are distributed freely and quickly to everyone who wants them. But, even if society may be in transition to a system without private property in ideas, transitional stages are important. It matters how we move from intellectual property regimes of today. What then are ethical business approaches to do so? |
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> | I think the exploration of transitional stages is very important. Sure, pointing to 50 years out is a useful exercise for framing the journey. But, people need immediate, real actionable ideas that are viable, at least to some extent, within existing paradigms. We are creatures of habit and inertia. We are not yet in an economy where sharing enables a large portion of the productive population to make a living--I don't know whether you claim this--and so thinking about steps towards our goal is useful. I grew up partially in the Soviet Union. That socialist experiment was stuck in a transition stage for 70 years. |
| | Economic Axioms
Digital goods such as software, music, video and text have a marginal cost of zero. It costs nothing to duplicate and transfer an mp3 or ebook file. Digital goods do not have zero fixed cost. This non-zero fixed cost includes the cost of financing which is a function of the risk of the venture. Higher-risk ventures involve a higher cost of equity. |
| | Pythagorean Theorem does. It's a category error at the outset, isn't
it? |
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> | Yes, the digital economy is a fact, as are sharing and MC=0. However, I think, it is more powerful to challenge the misuse of monopoly power on its own terms. When merely providing powerful actors a descriptive view of the world, they will attempt to change it or control it. Business men create barriers to generate excess return that flows to shareholders--this is the creed taught in this university, and every business school out there. I agree with you that this may not be a result we want in relation to cultural goods. Then why not ground the desired end-result in a driving principle. I recognize my indoctrination and to get to an alternate position need an approach that makes sense bottoms-up. Not merely as a conclusion. |
| | We want access to music and the internet if born in New York or India. Less clear is how much access we want—perhaps there is a line to be drawn between necessary cultural goods (learning the classics) and luxury cultural goods (StarCraft? ). One empowers, lifts people from their station into the flow of human progress; the other entertains and distracts. The two are not synonymous in function and moral weight. The problem encountered in this distinction is who decides, and how.
Only once basic economic |
| | "re-theorizing." But those aren't the ethics of business models.
Those are the ethics of public corruption. |
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> | Sure, public corruption. Alternately, distribution of utility, income, cultural goods, whatever. The questions boils down to who gets what. I agree with your conclusions on the distributional result. But I feel squishy about the dismissal of a desire to have a reason for the logic for distribution. This country decides to set taxes at X and achieves a gini coefficient. It is a philosophical argument that gets us to flatter income equality, not a guide on how to maximize deductions. |
| | Kant’s categorical imperative has several restrictive implications. We may not use information on users without their express permission. Advertising and data mining are prohibited unless consented to a priori. We postulate that few people would opt-in even if this funds the consumption of their favorite media junk food. Second, a business may not charge one set of users for one thing, and then arbitrarily give that thing away for free to everyone thereafter. Such a scheme would use one set of people as a means for others.
What? I will admit that |
| | missing, and be prepared to meet a good deal of vigorous
skepticism, |
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> | I will try to address, but I am not sure I understand the gist of the criticism. What I don't like is the idea of subsidizing production of digital goods. Kant's proposition of not using people as a means to an end seemed like a reasonable place to park that emotion. Using one set of people, without involving them or any sense of choice on their part, to benefit some group with which they are not in social contract (I don't believe that we are in requisite social contract with citizens of other nations) seems like using them as a means to an end. |
| | Onto Business
Goods with marginal costs of zero are pubic goods. They are nonrival, non-excludable, and subject to free ridership. While some cultural public goods may indeed be emergent (e.g., music, literature), others require significant capital investment and equity returns. Examples of such goods are blockbuster movies (Harry Potter), high-end video games (Blizzard), and professional software (Adobe Photoshop). These goods cost nothing to distribute, but they do need large sums of money to build initially, requiring employees, office buildings and financing. |
| | additional element or two to make out the particular line of
distinction you are trying to set up here. |
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> | Point well taken. I think it's a fuzzy distinction that goes to life of the author and fixed costs, and is probably out of scope. |
| | But, we cannot coerce businesses to generate cultural goods without covering fixed costs and financing costs.
Nor do we have to |
| | they have as much right to share in as any other human being who
happens to have a larger disponible income. |
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> | I will try to look for examples of "cultural activity that a sufficient collection of people would voluntarily each pay a sufficient share of the costs". I think that's key to what I am trying to explore. |
| | Arbitrarily charging those first in line and distributing for free to the rest of the world is unethical.
Unestablished. See |
| | Not unless you can establish the very unlikely premise you are reusing above. Otherwise all we need to do is to adopt the principle of "from each according to his ability or her voluntary willingness to pay, to each according to his need or willingness to accept," and allow production and consumption of culture to reach the new, more just and not less satisfactory, equilibrium. |
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> | This is the crux of the matter. It is the normative philosophical principle according to which your distributive argument is being made. This is also why I tried to start with some reflection of my personal moral compass--perhaps not all of us agree with the distributive principle quoted above, or its superior justice. |
| | There must be enough paying users to get the product to the point where MC=0. Two ethical models have emerged: (1) auction, and (2) freemium.
No, if that's supposed |
| | has direct social subsidy to potential creators, for
example. |
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> | Fair. I will focus on expanding this descriptive section to include sharing in a useful way, as well as provide other examples. I will try to learn more about this. No list of innovations is exclusive. |
| | In the auction set-up, people self-discriminate and bid up to their willingness to pay. For some this is zero, for others it is a positive value. Successful examples are Radiohead’s “In Rainbows” (1.2 million downloads), Nine Inch Nails ($1.6 million in one week), and Kickstarter ($75 million raised). Inherent in the auction model is a utility so positive that people pay as expression of gratitude. The creator must be particularly good at signaling the differentiation of the good from a commodity such that price does not equal marginal cost.
The second approach emphasizes marketing and tiering value. Technology commentators advocate connecting with fans and generating a reason to buy with value separate from that of the free product. That value is either a superior experience that deserves compensation by choice, or comes bundled with physical items whose MC is not equal to zero (e.g., signed limited edition prints, t-shirts). Similarly, many technology start-ups use a freemium model to charge for upgraded service and provide the core service for free, allowing users to self-discriminate. |
| | At no point is it made clear why we need to foresee the large number of contexts in which people may choose to participate in the economy of sharing. We don't feel it's necessary, on the other side, to write essays explaining the two ethical business models for owning. We take for granted that the ecology of material society is complex: that there are many roles for participants in the market, and that the set is not closed, with clever people constantly inventing new ways of making a living. The same is true in the sharing economy, and this crabbed and static approach to analysis needs to be opened up more than a little if it is to avoid a framing error that we would never make on the other, more familiar side of the 21st century economy. |
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> | I need more help to understand the "economy" of sharing, and will steer the essay in that direction. I don't understand the other comment. Sharing is driven by its own ethical considerations (like the distributive princple you quote, and certainly others). There are essays out there arguing why those principles are appropriate (e.g, any of these links perhaps). |
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