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Although helpful in codifying the social contract of the Emacs Commune, the Emacs 15 license remained too "informal" for the purposes of the GNU Project, Stallman says. Soon after starting work on a GNU version of Emacs, Stallman began consulting with the other members of the Free Software Foundation on how to shore up the license's language. He also consulted with the attorneys who had helped him set up the Free Software Foundation.

Although helpful in codifying the social contract of the Emacs Commune, the Emacs 15 license remained too "informal" for the purposes of the GNU Project, Stallman says. Soon after starting work on a GNU version of Emacs, Stallman began consulting with the other members of the Free Software Foundation on how to shore up the license's language. He also consulted with the attorneys who had helped him set up the Free Software Foundation.

Seated at the dining-room table of her second Manhattan apartment-the same spacious three-bedroom complex she and her son moved to following her 1967 marriage to Maurice Lippman, now deceased-Alice Lippman exudes a Jewish mother's mixture of pride and bemusement when recalling her son's early years. The nearby dining-room credenza offers an eight-by-ten photo of Stallman glowering in full beard and doctoral robes. The image dwarfs accompanying photos of Lippman's nieces and nephews, but before a visitor can make too much of it, Lippman makes sure to balance its prominent placement with an ironic wisecrack.

Such statements, while reflective of the hacker ethic, also reflected the difficulty of translating the loose, informal nature of that ethic into the rigid, legal language of copyright. In writing the GNU Emacs License, Stallman had done more than close up the escape hatch that permitted proprietary offshoots. He had expressed the hacker ethic in a manner understandable to both lawyer and hacker alike.

For the most part, Lippman recalls her son exhibiting the excitement, energy, and social skills of any normal boy. It wasn't until after a series of traumatic events battered the Stallman household, she says, that her son became introverted and emotionally distant.

The German sociologist Max Weber once proposed that all great religions are built upon the "routinization" or "institutionalization" of charisma. Every successful religion, Weber argued, converts the charisma or message of the original religious leader into a social, political, and ethical apparatus more easily translatable across cultures and time.

Hearing Breidbart's anecdote retold elicits a wry smile from Stallman. "I may have been a bit of a jerk sometimes," he admits. "But I found kindred spirits among the teachers, because they, too, liked to learn. Kids, for the most part, didn't. At least not in the same way."

Hearing Breidbart's anecdote retold elicits a wry smile from Stallman. "I may have been a bit of a jerk sometimes," he admits. "But I found kindred spirits among the teachers, because they, too, liked to learn. Kids, for the most part, didn't. At least not in the same way."

Over time, however, Lippman says her son learned to adjust. By age seven, she says, her son had become fond of standing at the front window of subway trains, mapping out and memorizing the labyrinthian system of railroad tracks underneath the city. It was a hobby that relied on an ability to accommodate the loud noises that accompanied each train ride. "Only the initial noise seemed to bother him," says Lippman. "It was as if he got shocked by the sound but his nerves learned how to make the adjustment."

By fall, Stallman was back within the mainstream population of New York City high-school students. It wasn't easy sitting through classes that seemed remedial in comparison with his Saturday studies at Columbia, but Lippman recalls proudly her son's ability to toe the line.