The Myth of “The Tragedy of the Commons”
By Ian Angus
See also A reply to criticisms and questions about this article
Is privatization the only way to protect the environment and end Third World poverty? Most economists and development planners will answer “yes” — and for proof they will point to the most influential article ever written on those important questions.
Since its publication in Science in December 1968, “The Tragedy of the Commons” has been anthologized in at least 111 books, making it one of the most-reprinted articles ever to appear in any scientific journal. It is also one of the most-quoted: a recent Google search found “about 302,000” results for the phrase “tragedy of the commons.”
For 40 years it has been, in the words of a World Bank Discussion Paper, “the dominant paradigm within which social scientists assess natural resource issues.” (Bromley and Cernea 1989: 6) It has been used time and again to justify stealing indigenous peoples’ lands, privatizing health care and other social services, giving corporations ‘tradable permits’ to pollute the air and water, and much more.
Noted anthropologist Dr. G.N. Appell (1995) writes that the article “has been embraced as a sacred text by scholars and professionals in the practice of designing futures for others and imposing their own economic and environmental rationality on other social systems of which they have incomplete understanding and knowledge.”
Like most sacred texts, “The Tragedy of the Commons” is more often cited than read. As we will see, although its title sounds authoritative and scientific, it fell far short of science.
Garrett Hardin hatches a myth
The author of “The Tragedy of the Commons” was Garrett Hardin, a University of California professor who until then was best-known as the author of a biology textbook that argued for “control of breeding” of “genetically defective” people. (Hardin 1966: 707) In his 1968 essay he argued that communities that share resources inevitably pave the way for their own destruction; instead of wealth for all, there is wealth for none.
He based his argument on a story about the commons in rural England.
(The term “commons” was used in England to refer to the shared pastures, fields, forests, irrigation systems and other resources that were found in many rural areas until well into the 1800s. Similar communal farming arrangements existed in most of Europe, and they still exist today in various forms around the world, particularly in indigenous communities.)
“Picture a pasture open to all,” Hardin wrote. A herdsmen who wants to expand his personal herd will calculate that the cost of additional grazing (reduced food for all animals, rapid soil depletion) will be divided among all, but he alone will get the benefit of having more cattle to sell.
Inevitably, “the rational herdsman concludes that the only sensible course for him to pursue is to add another animal to his herd.” But every “rational herdsman” will do the same thing, so the commons is soon overstocked and overgrazed to the point where it supports no animals at all.
Hardin used the word “tragedy” as Aristotle did, to refer to a dramatic outcome that is the inevitable but unplanned result of a character’s actions. He called the destruction of the commons through overuse a tragedy not because it is sad, but because it is the inevitable result of shared use of the pasture. “Freedom in a commons brings ruin to all.”
Where’s the evidence?
Given the subsequent influence of Hardin’s essay, it’s shocking to realize that he provided no evidence at all to support his sweeping conclusions. He claimed that the “tragedy” was inevitable — but he didn’t show that it had happened even once.
Continue reading “How a Far-Right essay is a world Blueprint for destroying the Collective Commons”
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