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Free as in Freedom interweaves biographical snapshots of GNU project founder Richard Stallman with the political, social and economic history of the free software movement. It examines Stallman's unique personality and how that personality has been at turns a driving force and a drawback in terms of the movement's overall success. Free as in Freedom examines one man's 20-year attempt to codify and communicate the ethics of 1970s era "hacking" culture in such a way that later generations might easily share and build upon the knowledge of their computing forebears. The book documents Stallman's personal evolution from teenage misfit to prescient adult hacker to political leader and examines how that evolution has shaped the free software movement. Like Alan Greenspan in the financial sector, Richard Stallman has assumed the role of tribal elder within the hacking community, a community that bills itself as anarchic and averse to central leadership or authority. How did this paradox come about? Free as in Freedom provides an answer. It also looks at how the latest twists and turns in the software marketplace have diminished Stallman's leadership role in some areas while augmenting it in others. Finally, Free as in Freedom examines both Stallman and the free software movement from historical viewpoint. Will future generations see Stallman as a genius or crackpot? The answer to that question depends partly on which side of the free software debate the reader currently stands and partly upon the reader's own outlook for the future. 100 years from now, when terms such as "computer," "operating system" and perhaps even "software" itself seem hopelessly quaint, will Richard Stallman's particular vision of freedom still resonate, or will it have taken its place alongside other utopian concepts on the 'ash-heap of history?'
Today's economic system, premised on the sale of physical goods, does not fit the information age in which we live. The capitalist order requires the maintenance of an artificial scarcity in goods that have the potential for near infinite and almost free replication. The sharing of informational goods through distributed global networks – digital libraries, file–sharing, live–streaming, free software, free–access publishing, the free–sharing of scientific knowledge, and open-source pharmaceuticals – not only challenges the dominance of a scarcity–based economic system, but also enables a more efficient, innovative, just and free culture. In a series of seven explorations of contemporary sharing, Matthew David shows that in each case sharing surpasses markets, private ownership and intellectual property rights in fostering motivation, creativity, innovation, production, distribution and reward. In transforming the idea of an information economy into an information society, sharing connects struggles against inequality and poverty in developed and developing countries. Challenging taken-for-granted justifications of the status quo, Sharing debunks the 'tragedy of the commons' and makes the case for digital network sharing as a viable mode of economic counterpower, prefiguring a post–capitalist society.
DOCAT is "revealing the secret" to young people around the world. DOCAT helps young people to know and live Catholic Social Teaching. It's a great, practical follow up to YOUCAT, the hugely popular Youth Catechism, based on the Catechism of the Catholic Church. Drawing on Scripture, YOUCAT, the Catechism, and the Compendium of Catholic Social Teaching, DOCAT shows young people how to work toward building a "civilization of love". Features include: • Popular Q & A YOUCAT style, tackles tough questions about social justice and related issues • Lots of full-color photos with young people and others • Inspirational and insightful quotes , including comments from St John Paul II, Mother Teresa, Pope Francis, Pope Benedict • Written with help from church leaders, business leaders, social activists, and young people • Guides young people in conscience formation and Catholic action on social and political issues
From the beginning of French rule of Missouri in 1720 through this state's abolition of slavery in 1865, liberty was always the goal of the vast majority of its enslaved people. The presence in eastern Kansas of a host of abolitionists from New England made slaveholding risky business. Many religiously devout persons were imprisoned in Missouri for "slave stealing." Based largely on old newspapers, prison records, pardon papers, and other archival materials, this book is an account of the legal and physical obstacles that slaves faced in their quest for freedom and of the consequences suffered by persons who tried to help them. Attitudes of both slave holders and abolitionists are examined, as is the institution's protection in both the Articles of Confederation and the U.S. Constitution. The book discusses the experiences of particular individuals and examines the Underground Railroad on Missouri's borders. Appendices provide details from two Spanish colonial census reports, a list of abolitionist prison inmates with details about their time served, and the percentages of African Americans still in bondage in 16 jurisdictions from 1820 to 1860.
The publication of volume 2 of Philip T. Grier’s translation of The Philosophy of Hegel as a Doctrine of the Concreteness of God and Humanity completes the first appearance in English of any of the works of Russian philosopher I. A. Il’in (Ilyin). Most of the contents of volume 2 will be unknown even to those who have read the 1946 German version prepared by Il’in, because in that version he omitted eight of the original ten chapters. These omitted chapters provide an extended reflection on the central categories of Hegel’s moral, legal, and political philosophies, as well as of the philosophy of history. The topics examined are, in order: freedom, humanity, will, right, morality, ethical life, personhood and its virtue, and the state. Contained within these chapters are some notably insightful expositions of core doctrines in Hegel’s philosophy. Il’in’s colleague A. F. Losev accurately observed in the same year the text first appeared: “Neither the study of Hegel nor the study of contemporary Russian philosophical thought is any longer thinkable without this book of I. A. Il’in’s.”