In this blog post, I will examine the free-rider problem—a common issue in group activities—through case studies and theory, and summarize practical reasons for why we should live righteously.

Introduction

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Examples of Free-Riding and Raising Questions

“Let’s live righteously.” It sounds obvious, but putting it into practice is not easy. It might be less of a hassle not to donate blood than to do so, and copying a book report from the internet without reading the book might feel faster. In this way, there are many cases where not living righteously is more convenient or advantageous. Moreover, since there are people who actually gain benefits through dishonest means, living righteously can sometimes feel like a disadvantage. Even in such cases, should we still live righteously?
A prime example of this situation is free-riding in group activities. In an episode of the popular webtoon “Cheese in the Trap,” the protagonist Seol is shown doing all the preparation work alone in a randomly assigned group. On social media, it is also common to see cartoons satirizing situations where, even after dividing up tasks, no one does their part, leaving one person to handle everything alone.
In university classes, group work helps improve the efficiency of learning course material and contributes to fostering a sense of cooperation, responsibility, and problem-solving skills. However, if some group members fail to do their part, the burden on the others increases, and the quality of the assignment’s results may suffer. Moreover, if someone who did nothing receives the same grade as the other group members, those who put in the effort feel deeply aggrieved. So, how can we prevent free-riding in group activities and ensure that all members fulfill their responsibilities?

Preventing Free-Riding and the Practical Reasons for Living Righteously

First, we must consider that the reason we should live righteously is not simply because “it is the right thing to do.” There are practical reasons for living righteously, such as the benefits gained from it or the desire to avoid the harm caused by unrighteous behavior. In other words, secondary motivations play an important role alongside righteousness itself.
One of the most fundamental reasons is law and discipline. Obvious misdeeds, such as theft or violence, are officially punished, so people avoid such acts out of fear of punishment. The key point is that the cost of punishment must exceed the expected benefit gained from violating the law. For example, if the unfair profit gained from collusion exceeds the fine, the law loses its effectiveness. The same logic applies to regulations governing individuals.
However, laws and regulations cannot cover every situation. There are many cases that are trivial or where legal regulations do not apply well, such as littering on the street or free-riding in group activities. In such cases, reasons other than the law are necessary.
One of these is social pressure. If someone behaves improperly, those around them may impose informal sanctions. They may protest directly, express dissatisfaction, or sometimes respond with retaliation. When a group member tries to take credit for the work alone, other members may act to prevent this, or, following the principle of reciprocal reciprocity, a person who fails to help others may later find themselves unable to receive help. Conversely, acting correctly can yield social benefits such as a good reputation or direct and indirect rewards.
Ultimately, the reason we must live righteously is that there are things to gain and things to avoid losing through such behavior. Of course, some people act regardless of such external rewards or discipline. The case of Lee Soo-hyun, a hero who died in Japan in 2001 while rescuing a passenger who had fallen onto subway tracks, was likely not an act motivated by law or reward. In a sense, such behavior can be considered a truly “right” act. However, it would be unreasonable to expect other passengers to risk their lives to save someone in that situation.
In summary, it is reasonable to view the argument that one should live righteously as being supported not by innate moral sense alone, but by practical constraints and incentives such as laws, discipline, social pressure, and rewards. To solve problems like free-riding, we must appropriately utilize these institutional and social mechanisms to encourage individuals to fulfill their responsibilities. Living righteously is not only because it is right, but also because there are benefits to be gained and losses to be avoided by doing so.