Komuniga Maŝino de Amelano Jo[조정환의 공통기계]

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. The structure of the sections consists of 3 parts: a phenomenological description of the emergence of this social form in a particular field, an explanation of this emergence based on the relative advantages of the format, and a discussion of the succession of different phases in the evolution of this sphere. After a first initial definition of the peer to peer format, we start describing the emergence of P2P as the dominant mode, or 'form', of our current technological infrastructure (section two), as an alternative information and communication infrastructure, and as a global platform for potentially autonomous cooperation on the basis of rapidly evolving forms of 'social software'. 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. It is based on new temporal conceptions as well. 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: 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); Using the fourfold typology of intersubjective relations proposed by anthropologist Alan Page Fiske, we examine the differences between P2P and the bottom-up market, then demonstrate that the format 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 freeparticipation both regarding input, and output (free usage even by non-producers). Finally, we end this third section by an analysis of the contermporary class configuration: 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.) but conclude that both the hypothesis of cognitive capitalism (accumulation of knowledge assets) and vectoralism
(ownership of information vectors) are inadequate and that we have to posit the birth of a new capitalist class segment, the netarchists, based not on the control or ownership of information, but on the enabling and exploitation of the participatory networks themselves.

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. We discuss various subtopics such as the 'long tail in marketing', and the mathematical laws of networks as explained by David Reed.

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 partnershipbased 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).