A Brief history of Hackerdom (Raymond, 1999)

擷取自
Raymond, E. S. (1999). A Brief history of Hackerdom. Retrieved from：http://www.catb.org/esr/writings/homesteading/hacker-history/ar01s02.html

It enabled researchers everywhere to exchange information with unprecedented speed and flexibility, giving a huge boost to collaborative work and tremendously increasing both the pace and intensity of technological advance.
它使世界各地的研究人員交換信息以前所未有的速度和靈活性，給予了巨大的推動作用，協同工作，極大地提高技術進步的步伐和力度。

All attracted bright people(聰明的人) who contributed great things to the hacker culture, on both the technical and folkloric levels.
基於技術與鄉民水準，吸引了那些聰明的人來貢獻偉大的事情到駭客文化。

The Wealth of Web (Benkler, 2006) 摘述

Benkler,Y.(2006). The wealth of networks: how social production transforms markets and freedom. New Haven, Yale University Press.
參考文獻：

Benkler,Y.(2002). Freedom in the commons: towards a political economy of information. Second Annual Meredith and Kip Frey Lecture in Intellectual Property, Duke.[ Reproduced to: Benkler,Y.(2003). Duke Law Journal, 52, 1245-1276.]

Benkler,Y., & Nissenbaum, H.(2006). Commons-based Peer Production and Virtue. The Journal of Political Philosophy, 14 (4), 394-419.

p73s3

It requires self-discipline. It enforces the behavior it requires primarily through appeal to the common enterprise that the participants are engaged in, coupled with a thoroughly transparent platform that faithfully records and renders all individual interventions(介入) in the common project and facilitates(促進,方便) discourse(交談) among participants about how their contributions do, or do not, contribute to this common enterprise.

它需要自律。它主要透過上訴的共同參與者從事企業需要強制執行的行為，再加上一個徹底透明的平台，忠實地記錄和呈現所有個別參預的共同計畫，並促進他們的貢獻怎麼辦參與者之間的話語，或不，這個共同的企業做出貢獻。

It is what one does (Wasko & Faraj, 2000) 摘述

Wasko, M. M. & Faraj, S.(2000). "It is what one does": why people participate and help others in electronic communities of practice. The Journal of Strategic Information Systems, 9 (2-3):155-173.
(WRL's holding)


Infomation and communication technologies, in the form of knowledge management system(KMS), have been proposed as effective tools to support knowledge sharing.

Alavi and Leidner (1999, p.1) define KMS as "information systems designed specifically to facilitate the sharing and integration of knowledge."


Individual learning and new knowledge creation occur when people combine and exchange their personal knowledge with others (Kogut and Zander, 1992; Nahapiet and Ghoshal, 1998).

p156 (觀點探討knowledge是public / privacy good)
Recent research on organizational knowledge practices suggests that there are tow main perspectives underlying the design of KMS: knowledge as object and knowledge embedded in people.
The first perspective views knowledge as object that exists independently of human action.
It is foremost a private good that can be described along a variety of dimensions such as tacit-explicit, universal-local, declarative-procedural, or sticky-fluid.

The second perspective , knowledge embedded in people, challenges the disembodies approach to knowledge. This perspective views knowledge as a public good that is socially generated, maintained and exchanged within emergent communities of practice (Brown & Duguid, 1991; Lave, 1988; Lave & Wenger, 1991)

p171
How can the world improve, unless we improve it.

本文重要參考

Araujo, L.(1998). Knowing and learning as networking. Management Learning, 29(3), 317-336.

Blau, P.M. (1964). Exchange and Power in Social Life. Wiley, New York.

Kogut, B., Zander, U. (1992). Knowledge of the firm, combinative capabilities, and the  replication of technology. Organization Science, 3(3), 383-397.

Nahapiet, J.,  Ghoshal, S.(1998). Social capital, intellectual capital, and organizational advantage. Academy of Management Review, 23(2), 242-266.

Cooking pot markets (Ghosh,1998) 摘述

Ghosh, R. A. (1998). Cooking pot markets: an economic model for the trade in free goods and services on the Internet. First Monday, 3 (3-2) Retrieved from: http://firstmonday.org/htbin/cgiwrap/bin/ojs/index.php/fm/article/view/580/501

重點摘述：
(原文) 
There is the first glimpse of a process of give and take, by which people do lots of work on their creations which are distributed not for nothing, but in exchange for things of value.
首先著眼於施與受的過程，人們創作的作品，不是甚麼都沒分配到，而是交換到事情的價值。
(改寫)
There is the first glimpse of a process of give and take, by which people do lots of work on their creations which exchange for happiness of helping others.

(原文) 
Although the connection between giving and taking seems tenuous at best, it is in fact crucial.
雖然在最佳情況下，施與受之間的連接似乎是脆弱的，其實是相當重要的。

(原文) 
Because whatever resources there are on the Net for you to take out, without payment, were all put in by others without payment; the Net's resources that you consume were produced by others for similar reasons - in exchange for what they consumed, and so on. 因為你在網路上免費取用由他人無償貢獻的各種資源，你取用網路資源來自他人生產的作品，交換條件是他人以此類推，取用著網路資源。

(原文) 

So the economy of the Net begins to look like a vast tribal cooking-pot, surging with production to match consumption, simply because everyone understands - instinctively, perhaps - that trade need not occur in single transactions of barter, and that one product can be exchanged for millions at a time.

網路經濟一開始看起來像一個巨大的部落烹飪鍋，湧動著生產，以符合消費，只因為每個人都明白 - 本能，也許是 - 交易不會發生在單一的以貨易貨的交易，一個產品可同時與數百萬產品交換。

(原文) 

So the economy of the Net begins to look like a vast tribal cooking-pot, surging with production to match consumption, simply because everyone understands - instinctively, perhaps - that trade need not occur in single transactions of barter, and that one product can be exchanged for millions at a time.

網路經濟一開始，看起來像一個巨大的部落烹飪鍋，大量洶湧地生產，以符合消費，只因為每個人如本能似的明白 ，也許是 - 交易不會發生在單一的以貨易貨的交易，一個產品可同時與數百萬產品交換。

(原文) 

The common assumption that the Net feels at home with free goods and vague trade because its population is averse to money, altruistic or slightly demented is wrong. 

網民把網路當作在家裡取用免費物品和模糊交易的感覺，因為網民的主流是對錢厭惡、利他或有點瘋狂、錯誤。

註：altruistic sentiment 利他的情操

(原文) 

The cooking-pot model provides a rational explanation for people's motivations to produce and trade in goods and services, where a monetary incentive is lacking. 

烹飪鍋模型為人們的生產和貿易中的商品和服務的動機，提供了一個合理的解釋，在此缺乏以金錢誘因的動機。

(原文) 

The cooking-pot market is not barter, as it does not require individual transactions.

烹飪鍋市場並非以物易物，也不是個別交換。

(原文) 

Every contributor gets much more than a fair return in the form of combined contributions of others. 

在集結眾多貢獻者的形式下，每位貢獻者所獲得的遠超過一個公平回報

Machine Beauty (Gelernter, 1998) 摘述

Gelernter, D. (1998). Machine Beauty: elegance and the heart of computing. New York: Basic Books
台灣譯本：力與美，電腦革命原動力（白方平譯）。台北市，天下遠見。

see also: http://www.idsa.org/machine-beauty-elegance-and-heart-technology-david-gelernter


① Machine Beauty, which defines beauty as an inspired mating of simplicity and power.

機器之美，被定義為是一種簡約與力量的靈感交錯。

② In contrast, too many contemporary technologists run out of ideas and resort to gimmicks(噱頭) and features(特點); they are rarely capable of real, structural ingenuity(創造力).

相反，太多當代技師蹦出來的想法和訴諸噱頭和功能，他們鮮少能夠真實、結構別出心裁。

③ The best designers, however, are obsessed with beauty.

最好的設計師是對於美的迷戀。


④ Anyone who manufactures, designs, or uses computers will be galvanized(被激勵) by his cogent(切實的) arguments(論點) and tantalizing(誘人的) glimpse(瞥見) of a bright future, where beautiful technology abounds.

在美麗的科技蓬勃之處，任何製造、設計或使用電腦的人，

將被切合實際的論點和誘人的驚鴻一瞥所激勵。



        本書以風趣迷人的角度，探討「美」在電腦科學中的地位。各型態的美相得益彰，產生深層的美、共鳴的美。創造了完美的物理定律、程式語言、人性化的介面。

　　美是力與簡單的完美結合。工業上最創新的見解都起因於對美的著迷，美的實踐能產生特有的成就。

Free culture (Lessig, 2008) 摘述

Lessig, L. (2008). Free culture : how big media uses technology and the law to lock down culture and control creativity.
Retrieved from:http://www.free-culture.cc/freeculture.pdf 

see also:
http://en.wikipedia.org/wiki/Free_Culture_(book)
http://www.ted.com/talks/lessig_nyed.html (Lessig TED)

p.xvi-s2

A free culture, like a free market, is filled with property.

p7s3 

The Internet has made communication faster, it has lowered the cost of gathering data, and so on.

They are the sort of thing that would simply go away if we all just switched the Internet off.

p62s1

This piracy comes in many forms(盜版的形式繁多). The most significant is commercial piracy, the unauthorized taking of other people's content within a commercial context.

p65s2

Hence over time, because that buying will benefit Microsoft, Microsoft benefits from the piracy.(隨著時間的推移, 購買的行為有利於微軟，微軟從盜版獲得好處，例如: 迅速擴充試用人口、使用人口暴增)

p183s1
To fight "piracy," to protect "property," the content industry has launched a war.
My aim so far has been to describe the consequences of this war, in particular, the consequences for "free culture."

p184s2
Capturing and sharing content, of course, is what humans have done since the dawn of man.
(如玲譯: 捕捉與分享內容是打從有人類署光開始，就天經地義的)

p184s4
Technology has thus given us an opportunity to do something with culture that has only ever been possible for individuals in small groups, isolated from others. Think about an old man telling a story to a collection of neighbors in a small town. Now imagine that same storytelling extended across the globe.

p191s4
This is the world of the mafia - filled with "your money of your life" offers, governed in the end not by courts but by the threats that the law empowers copyright holders to exercise. It is a system that will obviously and necessarily stifle new innovation. 
(註: 這世界根本就像黑手黨，衝買要錢或要命的恫嚇，由法院來判定著作權的授權，著作權抑制了創新)

p194s4
Copyright is regulation that benefits some and harms others.

The craft of inquiry(好研究怎麼做)

Alford, R. R. (1998). The Craft of Inquiry: theories, methods, evidence. 王弘志譯 (好研究怎麼做：從理論、方法、證據構思研究問題.--台北市：群學，2011). Oxford University Press.

p.13 語言對社會學者，造成不公平
see: Foucault, M. (1976/1998) The History of Sexuality Vol. 1: The Will to Knowledge. London: Penguiun.

p.13 語言能力是一種權力或文化資本，甚至是一種象徵暴力。
see: Bourdieu, P. (1984) Distinction: A Social Critique of the Judgment of  Taste. Cambridge, MA: Harvard University Press.

p.13 在全球主要語言中，廣義的英語使用者約占15-20億人，漢字與拉丁語系使用者則各占10-15億人，阿拉伯文的使用者約5億多人，英語成為全球通行的學術語言，不僅來自帝國主義殖民政權的遺產，並源於英美近兩世紀的資本主義全球霸權。
see: Crystal, D. (2003). English as  a Global Language. Cambridge: Cambridge University Press.

p.17 (心得) 論文寫作過程，包含思考與寫作，研究者比須讓自己的思考和寫作相互聯繫，別變成兩條平行線。

p.18  論文寫作應包含研究者的感情投入。

p.19 研究者的思考常依循著目的論(teleology)的順序，以目的指導手段；
        但寫作上遵照因果論(causality)的順序，從原因導向結果。

p.35 人類是兼具感情和智識的自我，不斷建構著我們周遭的世界，建構過程會受制於
        社會成員資格和社會認同的立場。

p.35 文化意義是協商自一群有特定認同的人。這群人又由他們的歷史經驗、社會地位所塑造。

p. 35 知識具有歷史偶然性，而且受人類興趣和社會價值的塑造，不是完全客觀永恆。