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An essential element for a country to attain productivity growth is innovation. This chapter discusses the various strategies that Finland introduced in order to develop its innovation system and achieve economic development. First among these factors is education. The country consistently strives to train more professionals who are competent in the fields of science, mathematics, and technology than any other country. Secondly, the country also prioritizes funding in the research and development of its public and private firms through the initiatives of the Finnish Science and Technology Policy Council. Last but not least the culture of innovation is an important factor, in which creativity is valued towards work.

In this chapter, the author gives an overview of hacker ethics and associates these with cybertheology through tracing their development and using the works of those who have written on hacker ethics, such as Levy, Raymond, Pitman and Himanen. He notes that Himanen suggests the Sundayization of Friday – overturning the protestant work ethic that Weber had suggested. The hacker sees work as a joy, something playful, yet s/he is never idle. Spadaro uses Wikipedia as an example of what this type of ethic can produce – something that would have been impossible without a great deal of effort and cost, had the world’s experts not built this online encyclopaedia voluntarily. While exulting in the possibilities that such collective works offer, he uses Pierre Lévy’s warnings on the dangers of prevarication and collective stupidity, exploitation and control, as a means of bringing us back to earth. He then outlines two models which have been offered: Raymond’s model of the Cathedral and the Bazaar, and Himanen’s model of the Monastery. While he notes that there are problems with both models, Spadaro asks if open source theology can offer us anything. In Christian terms, he says, Revelation is the open source of theology, but through this open source attitude we may risk what McLaren has called an imperial form, which may become a participative narration that may lead to groups and individuals who have frames and contexts that are culturally disparate being left out. Will such problematics not lead to clashes within the Catholic Church? The narrative then moves on to the concept of the gift, which he associates with Peer to Peer (p2p) sharing. In this p2p logic, the concept of the neighbor is also changed. We do not know to whom it is that we give this gift. As in blood donation, those receiving the donation are unknown to us. This is not horizontal exchange but opens us to the notion of a deductible and inexhaustible grace, this has passed through traditions, hierarchical, sacramental and historical mediation. Were we to stop at this juncture, there would be a radical incompatibility between theology’s logic and the Web’s. The author attempts to explain this through use of the concepts of the ‘freebie’ and the ‘freemium’. Grace does not respond to the logic of profit, nor can ecclesiology be reduced to ecclesial sociology. Spadaro returns to discussing how hacker ethics can assist in argument around the ecclesial surplus that is the Church, and in assisting our search for the transcendent.

This chapter explores the relationship between a network society and identity. The chapter also examines the history of survival an information country in terms of culture, economy, biology, and politics. Another defining characteristic of Finnish identity is the so-called minority identity, the mentality where the citizens continue to feel that they are regarded as a minority in the world despite being considered as a majority. The second part of the chapter discusses the role of the welfare state and information society in connection with the identity of the people of the country. Finland's combination of welfare state and information society not only serves as a vehicle towards attainment of development, but also moulds the identity of its citizens as well. The old protestant ethic is now being replaced by the hacker ethic as the acceptable work ethic of the Finnish.

Chapter 7, “ ‘The Citizen’s Did It’:15MpaRato, Autonomous Hacker Ethics in Action” moves from the “analog” mobilizations of the preferentes pensioners discussed in the previous chapter to the technopolitics of 15MpaRato, which bases its political praxis on a hacker ethic that seeks to harness the power of the digital commons to bring down the bankers responsible for the fraud behind the preferentes scandal and the massive public bailout of these same banks. It shows how their technopolitical praxis is used to contest and transform hegemonic narratives about the crisis, austerity, and Spanish democracy, and above all to show people that ordinary citizens can reclaim public institutions for the common good.

In the early twenty-first century, economists were baffled by the volunteer nature of open-source software (OSS) and why OSS developers would give their intellectual property away. This chapter focuses on OSS developers, describes who they are and where they live, and examines the reasons for their involvement in OSS projects. It also considers the factors that motivate developers and likely influence the success or abandonment of OSS projects. Moreover, the chapter uses the Institutional Analysis and Development framework to evaluate an individual developer’s decision making, to connect to previous theory and field research on commons, to conceptually organize much of the large and growing theoretical and field studies on OSS, and to elucidate the governance and institutional design of OSS projects. Finally, it looks at the motivations of software developers to participate in OSS projects, from enjoyment and learning to skill building, signaling and/or ego gratification, hacker ethic, and reciprocity, as well as the costs incurred in getting involved, such as emotional distress and opportunity cost of time.

Chapter 12, “15-M Political Culture, Collective Identity, and the Logic of Autonomous Networks in the Digital Age,” argues that, against all odds, autonomous networking logics can build and sustain strong movements in the absence of formal professionalized organizational structures and strong leadership, and across heterogeneous issues and identities. It explores the synergies and tensions within 15-M political culture, and shows how they act as a corrective to some of the key challenges faced by autonomous movements. Contra “connective action” theses, the chapter shows how collective action logics continue to fuel autonomous networks in the digital age.

Chapter 5 analyzes the impact and significance of Acampada Sol for the development of the 15-M movement. Acampada Sol was one of many “occupation” camps that combined a pro-democracy and anti-austerity orientation. Demands for greater democracy form a central shared theme across a wide range of protest sites and forms of protest within and beyond Europe. But not all of these resulted in strong and sustained movements afterward, and not all mass mobilizations in times of crisis result in the emergence of social movements. This chapter argues that the experience of Acampada Sol had two crucial impacts that served to fuel and sustain the 15-M movement. The first was to establish democracy as the central problematic around which the movement cohered. The second was to consolidate a political culture and a collective identity that would sustain the movement, enabling it to expand and evolve. Autonomous, feminist, and hacker ethics forged a political culture that would strengthen the movement’s political identity and efficacy.

Chapter 10, “15-M and Podemos: Explaining the Puzzle of the ‘Electoral Turn,’ ” explores the relationship between 15-M and Podemos to answer a central puzzle that arises from the case of 15-M: How did so many members of a movement that was radically committed to critiquing representative democracy embrace the Podemos electoral initiative less than three years later while still claiming allegiance to the spirit and identity of the 15-M movement? It argues that party strategists engaged in extensive discursive work to overcome their cognitive dissonance and realign their activist identities to embrace an electoral option without reneging their 15-M identity. Podemos managed to convince 15-M activists by offering the promise of integrating core elements of 15-M political culture into the party, including autonomy, feminism, and a digitally enabled hacker ethic.