Common

“In economic science, the tragedy of the commons is a situation in which individual users, who have open access to a resource unhampered by shared social structures or formal rules that govern access and use, act independently according to their own self-interest and, contrary to the common good of all users, cause depletion of the resource through their uncoordinated action” (Wikipedia, retrieved June 2022).

In a paper titled “The Tragedy of the Commons: Twenty-Two Years Later” (1990), authors Feeny, Berkes, McCay, and Acheson, review ecologist Garrett Hardin’s 1968 prediction that ecological degradation on a variety of geographic scales is inevitable if the common resources are not managed either through private enterprise or government control. Feeny et. al. suggest instead that various combinations of four categories of property rights; unregulated open access, exclusionary private property, communally-held property, and state-regulated property, can mitigate against a tragic divergence between individual and collective rationality. There is “ample evidence of the ability of groups of users and communities to organize and manage local resources effectively”, and a recent resurgence of interest in grass-roots democracy, public participation, and local-level planning, coupled with global agreements and treaties, in turn calls for a more comprehensive theory of common property resources that is “capable of accommodating user self-organization or the lack of it” (p. 13, 14).

Beyond valuing short-term self-interest, it is difficult to solve environmental problems by appealing solely to individual goodwill, according to biologists Rankin, Bargnum, and Kokko, in their paper titled “The Tragedy of the Commons in Evolutionary Biology” (2007). They observe through looking at populations of flora and fauna, that organisms “are frequently able to resolve the tragedy with little or no cognitive or communicative abilities”. The energy expenditure of territorial conflict might leave a resource intact, with costs incurred only to the participants, as illustrated in the plant competition for light (p. 644 – 647).

Resolving tragedies of the commons in the natural world may be achieved through a variety of mechanisms. The voluntary ‘look-out’ sentinel behaviour of meerkats is individually optimal with direct benefits, and in other species, population and kin structure selection may help align individual interests with those of the group while discouraging local competition. The “policing” behaviour of social insect colonies provides examples of sophisticated coercion and punishment, while overall diminishing returns and ecological feedback often reduce the benefits gained from selfish behaviour, as in the quorum sensing of bacteria which decrease their production of bacteriocine when population densities are low (2007, p. 649).

When applied to human societies, do analogies from natural communities offer any insight in light of growing environmental concerns and other tragedies of the commons? Or, do they fall short given the complex nature of our public goods problems?

In an essay titled, “In Search of The Common Good” (June 2022), author Win McCormack suggests modern education systems, collectively owned through civil and open negotiation, are seeing a shift from their original purpose to “inculcate in students the desire and the ability to seek the common good for society as a whole”, to that of competitive market places with business-based performance and teaching focused on individualistic and competitive market ideologies. This results in growing inequalities and a diminishing of the lower and middle classes, as McCormack acknowledges, “markets are by their nature non-egalitarian” (2022, p. 68). What does this foreshadow for civil society as a whole?


Feeny, D., Berkes, F., McCay, B. J., & Acheson, J. M. (March 1990), The Tragedy of the Commons: Twenty-Two Years Later, in Human Ecology, Volume 18, Number 1, (pp. 1 – 19). DOI: 10.1007/BF00889070

McCormack, W. (June 2022), In Search of The Common Good, in The New Republic, (p. 68). Tomasky, M. (Ed.), Gillis, K. (Pub.), [HTML document] retrieved June 2022 from https://newrepublic.com/article/166371/search-common-good. New York, United States: Lake Avenue Publishing.

Rankin, D. J., Bargnum, K., & Kokko, H. (November 2007), The Tragedy of the Commons in Evolutionary Biology, in Trends in Ecology and Evolution, Volume 22, Number 12, (pp. 643 – 651). [PDF document] retrieved June 2022 from https://helda.helsinki.fi/bitstream/handle/1975/7498/Rankin_Bargum_Kokko_2007.pdf

Ideal

Studying science, art, and religion through the respective lenses of logic, aesthetics, and ethics, helps us to develop corresponding concepts of their ideals of truth, beauty, and goodness; collectively referred to as the Transcendentals. Philosopher and educational reformer John Dewey states the power of such ideals depends upon some prior complete embodiment of them, that there already exists a divine realm “where criminals are treated humanely, where all facts and truths have been discovered, and all beauty is displayed in actualized form” (1936, p. 42).

Do current concepts of our ideals, whatever or wherever they are, provide an adequate roadmap to enable movement towards a more peaceful, equitable, and just society? Do they need refinement or update, and for us to reorient ourselves accordingly? Key to marshaling society to be in alignment with any higher ideal, according to philosopher William James, is a redirection of martial — or war-like — virtues towards constructive civic enterprises: “It is only a question of blowing on the spark until the whole population gets incandescent, and on the ruins of the old morals of military honor, a stable system of morals of civic honor builds itself up” (1911, p.288). What forms today’s martial virtues, and their corresponding antidotes of constructive civic enterprises?

Orienting towards a civilizational ideal is the thrust beneath Isaac Asimov’s science fiction novel series, “Foundation” (1951). Generations of “psychohistorians” and “encyclopedists” use the tools of psychology coupled with projecting historical patterns in order to predict and guide the course of humanity many millennia into the future of an already galaxy-sprawling human civilization. The group must create a new order; “the Foundation, dedicated to art, science, and technology as the beginnings of a new empire”.

In an essay titled “Creation; The Goal in Life” (1920), French philosopher Henri Bergson also speaks of approaching ideals through acts of creation, and looking for their key indicator, joy, which “always announces that life has succeeded, gained ground, conquered. All great joy has a triumphant note”. Taking this indication into account and following the facts, according to Bergson, leads one to find that wherever there is joy, there is creation, and moreover, the richer the joy, the richer the creation:

“A mother beholding the joy of their child, the merchant developing his business, the manufacturer seeing his industry prosper each provide examples. Riches and social position bring much, yes, but it is pleasure rather than joy that is their gift. True joy, here, is exemplified in the starting of an enterprise which grows, of having brought something to life” (1920, p. 29).

Along such a pragmatic thread, Dewey states that the word “God” means the “ideal ends” at a particular space-time juncture “where one’s authority over their volition and emotion, and the values to which they are devoted, become unified”.


Asimov, I. (1951) Foundation. New York, United States: Avon Books (1966 ed.)

Bergson, H. (1920) Creation; The Goal in Life, in Mind-Energy, translated by H. Wildon Carr (pp. 29–35). New York, United States: Henry Holt and Co.

Dewey, J. (1936) Humanism: A Modern Religion, in A Common Faith (pp. 42–57). New Haven, United States: Yale University Press

James, W. (1911) The Moral Equivalent of War, in Memories and Studies (pp. 286–295) [HTML document]. New York, United States: Longmans, Green and Co.