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Semantic drift versus ethical drift
More than a quarter-century ago, a group of hackers decided that, as a label, “free software” was a liability, and they set out to replace it with a different label, “open source,” on the basis that “open source” was easier to understand and using it instead of “free software” would speed up adoption.
They were right. The switch from calling it “free software” to calling it “open source” sparked a massive, unbroken wave of adoption, to the point where today it’s hard to find anyone who will profess enmity for “open source,” not even Microsoft (who once called it “a cancer”).
Two motives animated “open source” partisans: first, they didn’t like the ambiguity of “free software.” Famously, Richard Stallman (who coined “free software”) viewed this ambiguity as a feature, not a bug. He liked that “free” had a double meaning: “free as in speech” (an ethical proposition) and “free as in beer” (without cost). Stallman viewed the ambiguity of “free software” as a koan/conversation-starter: a normie, hearing “free software,” would inquire as to whether this meant that the software couldn’t be sold commercially, which was an opening for free software advocates to explain the moral philosophy of software freedom.
For “open source” partisans, this was a bug, not a feature. They wanted to enlist other hackers to develop freely licensed codes, and convince their bosses to adopt this code for internal and public-facing use. For the “open source” advocates, a term designed to confuse was a liability, a way to turn off potential collaborators (“if you’re explaining, you’re losing”).
But the “open source” side wasn’t solely motivated by a desire to simplify things by jettisoning the requirement to conscript curious bystanders into a philosophical colloquy. Many of them also disagreed with the philosophy of free software. They weren’t excited about building a “commons” or in preventing rent extraction by monopolistic firms. Some of them quite liked the idea of someday extracting their own rents.
For these “open source” advocates, the advantage of free software methodologies — publishing code for peer review and third-party improvement — was purely instrumental: it produced better code. Publication, peer review, and unrestricted follow-on innovation are practices firmly rooted in the Enlightenment, and are the foundation of the scientific method. Allowing strangers to look at your code, critique it, and fix it is a form of epistemic humility, an admission that we are all forever at risk of fooling ourselves, and it’s only through adversarial peer review that we can know whether we are right.