The Hacker Ethic

Rok: 2001
ISBN: 9780375505669
OKCZID: 110058681

Citace (dle ČSN ISO 690):
HIMANEN, Pekka. The hacker ethic and the spirit of the information age. New York: Random House, c2001. xvii, 232 s.

Hodnocení: 3.5 / 5 (6 hlasů)

Anotace

The Hacker Work Ethic Linus Torvalds says in his Prologue that, for the hacker, "the computer itself is entertainment, "meaning that the hacker programs because he finds programming intrinsically interesting, exciting, and joyous. The spirit behind other hackers' creations is very similar to this. Torvalds is not alone in describing his work with statements like "Linux hackers do something because they find it to be very interesting." For example, Vinton Cerf, who is sometimes called "the father of the Internet," comments on the fascination programming exerts: "There was something amazingly enticing about programming." Steve Wozniak, the person who built the first real personal computer, says forthrightly about his discovery of the wonders of programming: "It was just the most intriguing world." This is a general spirit: hackers program because programming challenges are of intrinsic interest to them. Problems related to programming arouse genuine curiosity in the hacker and make him eager to learn more. The hacker is also enthusiastic about this interesting thing; it energizes him. From the MIT of the sixties onward, the classic hacker has emerged from sleep in the early afternoon to start programming with enthusiasm and has continued his efforts, deeply immersed in coding, into the wee hours of the morning. A good example of this is the way sixteen-year-old Irish hacker Sarah Flannery describes her work on the so-called Cayley-Purser encryption algorithm: "I had a great feeling of excite-ment. . . . worked constantly for whole days on end, and it was exhilarating. There were times when I never wanted to stop." Hacker activity is also joyful. It often has its roots in playful explorations. Torvalds has described, in messages on the Net, how Linux began to expand from small experiments with the computer he had just acquired. In the same messages, he has explained his motivation for developing Linux by simply stating that "it was/is fun working on it." Tim Berners-Lee, the man behind the Web, also describes how this creation began with experiments in linking what he called "play programs." Woznick relates how many characteristics of the Apple computer "came from a game, and the fun features that were built in were only to do one pet project, which was to program . . . [a game called] Breakout and show it off at the club." Flannery comments on how her work on the development of encryption technology evolved in the alternation between library study of theorems and the practice of exploratory programming: "With a particularly interesting theorem . . . I'd write a program to generate examples. . . . Whenever I programmed something I'd end up playing around for hours rather than getting back to plodding my way through the paper. Sometimes this joyfulness shows in the hacker's "flesh life" as well. For example, Sandy Lerner is known not only for being one of the hackers behind the Internet routers but also for riding naked on horseback. Richard Stallman, the bearded and longhaired hacker guru, attends computer gatherings in a robe, and he exorcises commercial programs from the machines brought to him by his followers. Eric Raymond, a well-known defender of hacker culture, is also known for his playful lifestyle: a fan of live role-playing games, he roams the streets of his Pennsylvania hometown and the surrounding woods attired as an ancient sage, a Roman senator, or a seventeenth-century cavalier. Raymond has also given a good summary of the general hacker spirit in his description of the Unix hackers' philosophy: To do the Unix philosophy right, you have to be loyal to excellence. You have to believe that software is a craft worth all the intelligence and passion you can muster. . . . Software design and implementation should be a joyous art, and a kind of high-level play. If this attitude seems preposterous or vaguely embarrassing to you, stop and think; ask yourself what you've forgotten. Why do you design software instead of doing something else to make money or pass the time? You must have thought software was worthy of your passions once. . . . To do the Unix philosophy right, you need to have (or recover) that attitude. You need to care. You need to play. You need to be willing to explore. In summing up hacker activity's spirit, Raymond uses the word passion, which corresponds to Torvalds's entertainment, as he defined it in the Prologue. But Raymond's term is perhaps even more apt because, even though both words have associations that are not meant in this context, passion conveys more intuitively than entertainment the three levels described above — the dedication to an activity that is intrinsically interesting, inspiring, and joyous. This passionate relationship to work is not an attitude found only among computer hackers. For example, the academic world can be seen as its much older predecessor. The attitude of passionate intellectual inquiry received similar expression nearly 2,500 years ago when Plato, founder of the first academy, said of philosophy, "Like light flashing forth when a fire is kindled, it is born in the soul and straightway nourishes itself." The same attitude may also be found in any number of other spheres of life among artists, artisans, and the "information professionals," from managers and engineers to media workers and designers, for example. It is not only the hackers' "jargon file" that emphasizes this general idea of being a hacker. At the first Hacker Conference in San Francisco in 1984, Burrell Smith, the hacker behind Apple's Macintosh computer, defined the term as follows: "Hackers can do almost anything and be a hacker. You can be a hacker carpenter. It's not necessarily high tech. I think it has to do with craftsmanship and caring about what you're doing." Raymond notes in his guide "How to Become a Hacker" that "there are people who apply the hacker attitude to other things [than software], like electronics and music — actually, you can find it at the highest levels of any science or art." Looked at on this level, computer hackers can be understood as an excellent example of a more general work ethic — which we can give the name the hacker work ethic — gaining ground in our network society, in which the role of information professionals is expanding. But although we use a label coined by computer hackers to express this attitude, it is important to note that we could talk about it even without any reference to computer people. We are discussing a general social challenge that calls into question the Protestant work ethic that has long governed our lives and still maintains a powerful hold on us. Let's see what type of long historical and strong societal forces the hacker work ethic, in this sense, faces. The familiar expression "Protestant work ethic" derives, of course, from Max Weber's famous essay The Protestant Ethic and the Spirit of Capitalism(1904-1905). Weber starts out by describing how the notion of work as a duty lies at the core of the capitalist spirit that arose in the sixteenth century: "This peculiar idea, so familiar to us today, but in reality so little a matter of course, of one's duty in a calling, is what is most characteristic of the social ethic of capitalistic culture, and is in a sense the fundamental basis of it. It is an obligation which the individual is supposed to feel and does feel towards the content of his professional activity, no matter in what it consists, in particular no matter whether it appears on the surface as a utilization of his personal powers, or only of his material possessions (as capital)."Weber goes on to say: "Not only is a developed sense of responsibility absolutely indispensable, but in general also an attitude which, at least during working hours, is freed from continual calculations of how the customary wage may be earned with a maximum of comfort and a minimum of exertion. Labour must, on the contrary, be performed as if it were an absolute end in itself, a calling." Then Weber demonstrates how the other main force described in his essay, the work ethic taught by Protestants, which also arose in the sixteenth century, furthered these goals. The Protestant preacher Richard Baxter expressed that work ethic in its pure form: "It is for action that God maintaineth us and our activities; work is the moral as well as the natural end of power,"and to say "I will pray and meditate [instead of working], is as if your servant should refuse his greatest work and tie himself to some lesser, easier part." God is not pleased to see people just meditating and praying—he wants them to do their job. (C) 2001 Pekka Himanen All rights reserved. ISBN: 0-375-50566-0

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