Hardin's 'tragedy of the commons' is, without a doubt, an excellent first identification of a problem unique to human evolution. It has not been moved along however, because its 'arena of resolution' is more or less stuck in time. The reason, quite
simply, is that it is hard to address this kind of problem without knowing something about its etiology. There is, in fact, such a thing, and it develops out of the nature of general evolutionary process. Further and better still, it says more
than a little about 'economics and the quality of life' in that continuing human course.
Following is a progression of this material, the bottom line of which is that any and all 'melioration of the tragedy' must eventually and inevitably default to scientists alone for properly heuristic, timely manipulation -it is they who are not 'moving resolution along'.
1 - Nations today generally reflect the economic interrelationships of the constituent individuals of those nations and peoples -habits, dispositions, consumerisms, 'the right to earn a living' et cetera.
2 - These are, in general, properties come into existence out of natural, evolutionary process, those of 'the classical diasporation and invasion of an econiche by an organism new to it' -here, the whole earth, and an organism of deliberative capability in particular.
3 - The thus-far 'autonomy of distinct peoples and nations', in this respect, reflects the sub-speciation inherent of diasporation and the variability of econiche/environment natural resources and properties.
4 - All thus-far autonomy however (diasporation), is fundamentally pecking-order-based in origin and -unless otherwise driven, therefore also fundamentally aristocratic in nature regardless of governmental form.
5 - It is, in other words, a 'world democracy of autonomously aristocratic nations' -of peoples of 'variously autonomous, institutionalized pecking-order-based expression' -habits, dispositions, 'natural rights and freedoms', ethnicities, religions, consumerisms, 'power' et cetera.
6 - 'The tragedy of the commons' exists, in other words, because of a relative impossibility of identifying and convening argument that favors 'best continuing well-being and viability for the lifeform-whole' without compromising 'national autonomy' and the personal pecking-order-based expression it more or less assures.
7 - 'The real tragedy of the commons' then, is that it identifies a lifeform that it is genetically driven to supercede its 'autonomous self' -and knows it, but is loathe to deliberate any compromise of its aristocracy however inevitable that be.