Free as in Freedom by Sam Williams (ready to read books .TXT) 📕

should give users the unlimited right to make modified versions, while the second and third should regulate that right according to the will of the original author.

Regardless of category, however, the freedom to copy and redistribute noncommercially should remain unabridged at all times, Stallman insists. If that means giving Internet users the right to generate a hundred copies of an article, image, song, or book and then email the copies to a hundred strangers, so be it.

“It’s clear that private occasional redistribution must be permitted, because only a police state can stop that,” Stallman says. “It’s antisocial to come between people and their friends. Napster has convinced me that we also need to permit, must permit, even noncommercial redistribution to the public for the fun of it. Because so many people want to do that and find it so useful.”

 

When I ask whether the courts would accept such a permissive outlook, Stallman cuts me off.

 

“That’s the wrong question,” he says. “I mean now you’ve changed the subject entirely from one of ethics to one of interpreting laws. And those are two totally different questions in the same field. It’s useless to jump from one to the other. How the courts would interpret the existing laws is mainly in a harsh way, because that’s the way these laws have been bought by publishers.”

 

The comment provides an insight into Stallman’s political philosophy: just because the legal system currently backs up businesses’ ability to treat copyright as the software equivalent of land title doesn’t mean computer users have to play the game according to those rules. Freedom is an ethical issue, not a legal issue. “I’m looking beyond what the existing laws are to what they should be,” Stallman says. “I’m not trying to draft legislation. I’m thinking about what should the law do? I consider the law prohibiting the sharing of copies with your friend the moral equivalent of Jim Crow. It does not deserve respect.”

 

The invocation of Jim Crow prompts another question.

How much influence or inspiration does Stallman draw from past political leaders? Like the civil-rights movement of the 1950s and 1960s, his attempt to drive social change is based on an appeal to timeless values: freedom, justice, and fair play.

 

Stallman divides his attention between my analogy and a particularly tangled strand of hair. When I stretch the analogy to the point where I’m comparing Stallman with Dr. Martin Luther King, Jr., Stallman, after breaking off a split end and popping it into his mouth, cuts me off.

 

“I’m not in his league, but I do play the same game,”

he says, chewing.

 

I suggest Malcolm X as another point of comparison.

Like the former Nation of Islam spokesperson, Stallman has built up a reputation for courting controversy, alienating potential allies, and preaching a message favoring self-sufficiency over cultural integration.

 

Chewing on another split end, Stallman rejects the comparison. “My message is closer to King’s message,”

he says. “It’s a universal message. It’s a message of firm condemnation of certain practices that mistreat others. It’s not a message of hatred for anyone. And it’s not aimed at a narrow group of people. I invite anyone to value freedom and to have freedom.”

 

Even so, a suspicious attitude toward political alliances remains a fundamental Stallman character trait. In the case of his well-publicized distaste for the term “open source,” the unwillingness to participate in recent coalition-building projects seems understandable. As a man who has spent the last two decades stumping on the behalf of free software, Stallman’s political capital is deeply invested in the term. Still, comments such as the “Han Solo” wisecrack at the 1999 LinuxWorld have only reinforced the Stallman’s reputation in the software industry as a disgrunted mossback unwilling to roll with political or marketing trends.

 

“I admire and respect Richard for all the work he’s done,” says Red Hat president Robert Young, summing up Stallman’s paradoxical political nature. “My only critique is that sometimes Richard treats his friends worse than his enemies.”

 

Stallman’s unwillingness to seek alliances seems equally perplexing when you consider his political interests outside of the free software movement. Visit Stallman’s offices at MIT, and you instantly find a clearinghouse of left-leaning news articles covering civil-rights abuses around the globe. Visit his web site, and you’ll find diatribes on the Digital Millennium Copyright Act, the War on Drugs, and the World Trade Organization.

 

Given his activist tendencies, I ask, why hasn’t Stallman sought a larger voice? Why hasn’t he used his visibility in the hacker world as a platform to boost rather than reduce his political voice.

 

Stallman lets his tangled hair drop and contemplates the question for a moment.

 

“I hesitate to exaggerate the importance of this little puddle of freedom,” he says. “Because the more well-known and conventional areas of working for freedom and a better society are tremendously important. I wouldn’t say that free software is as important as they are. It’s the responsibility I undertook, because it dropped in my lap and I saw a way I could do something about it. But, for example, to end police brutality, to end the war on drugs, to end the kinds of racism we still have, to help everyone have a comfortable life, to protect the rights of people who do abortions, to protect us from theocracy, these are tremendously important issues, far more important than what I do. I just wish I knew how to do something about them.”

 

Once again, Stallman presents his political activity as a function of personal confidence. Given the amount of time it has taken him to develop and hone the free software movement’s core tenets, Stallman is hesitant to jump aboard any issues or trends that might transport him into uncharted territory.

 

“I wish I knew I how to make a major difference on those bigger issues, because I would be tremendously proud if I could, but they’re very hard and lots of people who are probably better than I am have been working on them and have gotten only so far,” he says.

“But as I see it, while other people were defending against these big visible threats, I saw another threat that was unguarded. And so I went to defend against that threat. It may not be as big a threat, but I was the only one there.”

 

Chewing a final split end, Stallman suggests paying the check. Before the waiter can take it away, however, Stallman pulls out a white-colored dollar bill and throws it on the pile. The bill looks so clearly counterfeit, I can’t help but pick it up and read it.

Sure enough, it is counterfeit. Instead of bearing the image of a George Washington or Abe Lincoln, the bill’s front side bears the image of a cartoon pig. Instead of the United States of America, the banner above the pig reads “United Swines of Avarice.” The bill is for zero dollars, and when the waiter picks up the money, Stallman makes sure to tug on his sleeve.

 

“I added an extra zero to your tip,” Stallman says, yet another half smile creeping across his lips.

 

The waiter, uncomprehending or fooled by the look of the bill, smiles and scurries away.

 

“I think that means we’re free to go,” Stallman says.

 

The Emacs Commune

 

The AI Lab of the 1970s was by all accounts a special place. Cutting-edge projects and top-flight researchers gave it an esteemed position in the world of computer science. The internal hacker culture and its anarchic policies lent a rebellious mystique as well. Only later, when many of the lab’s scientists and software superstars had departed, would hackers fully realize the unique and ephemeral world they had once inhabited.

 

“It was a bit like the Garden of Eden,” says Stallman, summing up the lab and its software-sharing ethos in a 1998 Forbes article. “It hadn’t occurred to us not to cooperate.“See Josh McHugh, “For the Love of Hacking,” Forbes

(August 10, 1998).

http://www.forbes.com/forbes/1998/0810/6203094a.html Such mythological descriptions, while extreme, underline an important fact. The ninth floor of 545

Tech Square was more than a workplace for many. For hackers such as Stallman, it was home.

 

The word “home” is a weighted term in the Stallman lexicon. In a pointed swipe at his parents, Stallman, to this day, refuses to acknowledge any home before Currier House, the dorm he lived in during his days at Harvard. He has also been known to describe leaving that home in tragicomic terms. Once, while describing his years at Harvard, Stallman said his only regret was getting kicked out. It wasn’t until I asked Stallman what precipitated his ouster, that I realized I had walked into a classic Stallman setup line.

 

“At Harvard they have this policy where if you pass too many classes they ask you to leave,” Stallman says.

 

With no dorm and no desire to return to New York, Stallman followed a path blazed by Greenblatt, Gosper, Sussman, and the many other hackers before him.

Enrolling at MIT as a grad student, Stallman rented an apartment in nearby Cambridge but soon viewed the AI Lab itself as his de facto home. In a 1986 speech, Stallman recalled his memories of the AI Lab during this period: I may have done a little bit more living at the lab than most people, because every year or two for some reason or other I’d have no apartment and I would spend a few months living at the lab. And I’ve always found it very comfortable, as well as nice and cool in the summer. But it was not at all uncommon to find people falling asleep at the lab, again because of their enthusiasm; you stay up as long as you possibly can hacking, because you just don’t want to stop. And then when you’re completely exhausted, you climb over to the nearest soft horizontal surface. A very informal atmosphere.See Stallman (1986). The lab’s home-like atmosphere could be a problem at times. What some saw as a dorm, others viewed as an electronic opium den. In the 1976 book Computer Power and Human Reason, MIT researcher Joseph Weizenbaum offered a withering critique of the “

computer bum,” Weizenbaum’s term for the hackers who populated computer rooms such as the AI Lab. “Their rumpled clothes, their unwashed hair and unshaved faces, and their uncombed hair all testify that they are oblivious to their bodies and to the world in which they move,” Weizenbaum wrote. “[Computer bums] exist, at least when so engaged, only through and for the computers.“See Joseph Weizenbaum, Computer Power and Human Reason: From Judgment to Calculation (W. H. Freeman, 1976): 116.

 

Almost a quarter century after its publication, Stallman still bristles when hearing Weizenbaum’s “computer bum” description, discussing it in the present tense as if Weizenbaum himself was still in the room. “He wants people to be just professionals, doing it for the money and wanting to get away from it and forget about it as soon as possible,” Stallman says.

“What he sees as a normal state of affairs, I see as a tragedy.”

 

Hacker life, however, was not without tragedy. Stallman characterizes his transition from weekend hacker to full-time AI Lab denizen as a series of painful misfortunes that could only be eased through the euphoria of hacking. As Stallman himself has said, the first misfortune was his graduation from Harvard. Eager to continue his studies in physics, Stallman enrolled as a graduate student at MIT. The choice of schools was a natural one. Not only did it give Stallman the chance to follow the footsteps of great MIT alumni: William Shockley (‘36), Richard P. Feynman (‘39), and Murray Gell-Mann (‘51), it also put him two miles closer to the AI Lab and its new PDP-10 computer. “My attention was