I guess this challenging problem of fairly distributing a very limited resource (rides on ROTR) to a huge group of highly motivated individuals could be a great tool for a political philosophy teacher to use for explaining different political systems.
(1.) Avoid any element of randomness but create a pure “first-come-first-serve” system by letting highly motivated individuals camp out overnight (and exerting the necessary cast member resources to prohibit line cutting & other ways of bypassing the rules), or award slots not based on random selection but some kind of measurable achievement, such as an essay writing context with the topic “Why I ought to be permitted to ride ROTR” (though the latter of course raises the problematic issue of having to find unbiased, incorruptible judges to grade those essays): MERITOCRACY—The decision of who gets to ride is purely based on merit, raising of course the age old question of privilege (since any way of measuring merit will suit people with certain strengths and weaknesses while disadvantaging others).
(2.) Auction each of the slots off to the highest bidder: CAPITALISM (This may be the easiest yet for most of us, myself included, most distasteful way of solving this problem of high interest colliding with limited access—I’m glad Disney isn’t going down that route, though their shareholders would probably love it.)
(3.) Raffle each slot out ahead of time (with people who do not have a computer being able to join the raffle by entering themselves through traditional “snail” mail): COMMUNISM. Each person would have exactly the same (very, small) chance (assuming the flow of information informing people of this process would reach every single interested person).
It seems to me that the current BG policies combine elements of all three of the above: it is MERITOCRATIC in that it favors those willing to do the research over those who just come and hope for the best; it is CAPITALIST in that your chances increase if you have a fancy, lightning fast phone and the ability to practice by staying more days in a row; it is COMMUNIST in that there is still an element of chance that applies evenly to all, the seemingly deserving and undeserving, the relatively rich and the relatively poor.
If you look at most dictionary definitions of the term “fair,” you will find that, if conducted with appropriate transparency, each of the further above described extremes can be considered “fair.” A “fair” process is merely one, which clearly communicates its rules and applies the same rules to all of the participants. The term “fairness” does by itself NOT imply a process that makes people happy or is considered morally or ethically superior to other selection methods.
I notice in many discussions about this that people seem to often say “fair,” when they actually mean “ethically” or “morally good” (I’m only considering caring, relatively selfless hypothetical people here, not those who simply define “fair” as “what serves me”).
Generations of philosophers have argued about what “morally good” means. Is it a process that maximizes the collective good (and how do you measure such “good”)? Is it a process that honors and celebrates certain abstract ideals (and which of those ideals ought to be celebrated)?
Those are great and hard to answer questions.