Free Software, Free Society: selected essays of Richard M. Stallman. 2nd edition.

behind them.

But we reject certain compromises even though many others in our community are willing to make them. For instance, we endorse only the GNU/Linux distributions that have policies not to include nonfree software or lead users to install it. To endorse nonfree distributions would be a ruinous compromise.

Compromises are ruinous if they would work against our aims in the long term. That can occur either at the level of ideas or at the level of actions.

At the level of ideas, ruinous compromises are those that reinforce the premises we seek to change. Our goal is a world in which software users are free, but as yet most computer users do not even recognize freedom as an issue. They have taken up “consumer” values, which means they judge any program only on practical characteristics such as price and convenience.

Dale Carnegie’s classic self-help book, How to Win Friends and Influence People, advises that the most effective way to persuade someone to do something is to present arguments that appeal to his values. There are ways we can appeal to the consumer values typical in our society. For instance, free software obtained gratis can save the user money. Many free programs are convenient and reliable, too. Citing those practical benefits has succeeded in persuading many users to adopt various free programs, some of which are now quite successful.

If getting more people to use some free programs is as far as you aim to go, you might decide to keep quiet about the concept of freedom, and focus only on the practical advantages that make sense in terms of consumer values. That’s what the term “open source” and its associated rhetoric do.

That approach can get us only part way to the goal of freedom. People who use free software only because it is convenient will stick with it only as long as it is convenient. And they will see no reason not to use convenient proprietary programs along with it.

The philosophy of open source presupposes and appeals to consumer values, and this affirms and reinforces them. That’s why we do not support open source.

To establish a free community fully and lastingly, we need to do more than get people to use some free software. We need to spread the idea of judging software (and other things) on “citizen values,” based on whether it respects users’ freedom and community, not just in terms of convenience. Then people will not fall into the trap of a proprietary program baited by an attractive, convenient feature.

To promote citizen values, we have to talk about them and show how they are the basis of our actions. We must reject the Dale Carnegie compromise that would influence their actions by endorsing their consumer values.

This is not to say we cannot cite practical advantage at all—we can and we do. It becomes a problem only when the practical advantage steals the scene and pushes freedom into the background. Therefore, when we cite the practical advantages of free software, we reiterate frequently that those are just additional, secondary reasons to prefer it.

It’s not enough to make our words accord with our ideals; our actions have to accord with them too. So we must also avoid compromises that involve doing or legitimizing the things we aim to stamp out.

For instance, experience shows that you can attract some users to GNU/Linux if you include some nonfree programs. This could mean a cute nonfree application that will catch some user’s eye, or a nonfree programming platform such as Java (formerly) or the Flash runtime (still), or a nonfree device driver that enables support for certain hardware models.

These compromises are tempting, but they undermine the goal. If you distribute nonfree software, or steer people towards it, you will find it hard to say, “Nonfree software is an injustice, a social problem, and we must put an end to it.” And even if you do continue to say those words, your actions will undermine them.

The issue here is not whether people should be able or allowed to install nonfree software; a general-purpose system enables and allows users to do whatever they wish. The issue is whether we guide users towards nonfree software. What they do on their own is their responsibility; what we do for them, and what we direct them towards, is ours. We must not direct the users towards proprietary software as if it were a solution, because proprietary software is the problem.

A ruinous compromise is not just a bad influence on others. It can distort your own values, too, through cognitive dissonance. If you have certain values, but your actions imply other, conflicting values, you are likely to change your values or your actions so as to resolve the contradiction. Thus, projects that argue only from practical advantages, or direct people toward some nonfree software, nearly always shy away from even suggesting that nonfree software is unethical. For their participants, as well as for the public, they reinforce consumer values. We must reject these compromises if we wish to keep our values straight.

If you want to move to free software without compromising the goal of freedom, look at the FSF’s resources area. It lists hardware and machine configurations that work with free software, totally free GNU/Linux distros to install, and thousands of free software packages that work in a 100 percent free software environment. If you want to help the community stay on the road to freedom, one important way is to publicly uphold citizen values. When people are discussing what is good or bad, or what to do, cite the values of freedom and community and argue from them.

A road that lets you go faster is no improvement if it leads to the wrong place. Compromise is essential to achieve an ambitious goal, but beware of compromises that lead away from the goal.

Copyright c 2008, 2009 Richard Stallman

This essay was originally published on http://gnu.org, in 2008. This version is part of Free Software, Free Society: Selected Essays of Richard M. Stallman, 2nd ed. (Boston: GNU Press, 2010).

This chapter is licensed under the Creative Commons Attribution-NoDerivs 3.0 United States License. To view a copy of this license, visit http://creativecommons.org/licenses/by-nd/3.0/us/ or send a letter to Creative Commons, 171 Second Street, Suite 300, San Francisco, California 94105, USA.

Chapter 42. Overcoming Social Inertia

Almost two decades have passed since the combination of GNU and Linux first made it possible to use a PC in freedom. We have come a long way since then. Now you can even buy a laptop with GNU/Linux preinstalled from more than one hardware vendor—although the systems they ship are not entirely free software. So what holds us back from total success?

The main obstacle to the triumph of software freedom is social inertia. It exists in many forms, and you have surely seen some of them. Examples include devices that only work on Windows and commercial web sites accessible only with Windows. If you value short-term convenience instead of freedom, you might consider these reason enough to use Windows. Most companies currently run Windows, so students who think short-term want to learn how to use it and ask their schools to teach it. Schools teach Windows, produce graduates that are used to using Windows, and this encourages businesses to use Windows.

Microsoft actively nurtures this inertia: it encourages schools to inculcate dependency on Windows, and contracts to set up web sites that then turn out to work only with Internet Explorer.

A few years ago, Microsoft ads argued that Windows was cheaper to run than GNU/Linux. Their comparisons were debunked, but it is worth noting the deeper flaw in their argument, the implicit premise which cites a form of social inertia: “Currently, more technical people know Windows than GNU/Linux.” People who value their freedom would not give it up to save money, but many business executives believe ideologically that everything they possess, even their freedom, should be for sale.

Social inertia consists of people who have given in to social inertia. When you surrender to social inertia,