this post was submitted on 29 Mar 2025
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It doesn't mean you shouldn't, either. It is a fallacy of modal logic to claim an action that is not one that should be done is an action that should not be done.
If we limited ourselves to doing what we should, then entertainment like Ghibli wouldn't exist, and you wouldn't write comments here. There's no reason you should write comments here, yet you did. Does that mean you're "devoid of any morals" & "lack the integrity expected of a contributing adult"?
Imitation & derivative works hardly rise to anything worth fussing or losing total perspective over. If we pay attention, all human creativity is derivative, nothing is truly original. Works build on & reference each other. Techniques get refined. It's why we have genres. From the Epic of Gilgamesh & ancient mythology to modern storytelling, or the development of perspective in graphical works across time, there's a clear process of imitation & development across all of it.
Oddly enough, Princess Mononoke is inspired by the Cedar Forest guardian Humbaba from the Epic of Gilgamesh. Should we also condemn Ghibli's "lack of integrity" for their "intellectual property theft" from the ancient Mesopotamians?
If Ghibli were somehow deprived of economic gain & welfare due to others passing off derived work as their own, then you might have a point. However, I doubt when they sincerely want to watch Ghibli, people decide instead to watch LLM generated stills on social media that no one would pay for. They're no substitute for real, creative output. If anything, the increased exposure stirs interest in the real work of Ghibli. Even the objection is speculation: the article doesn't state Miyazaki objected, it merely argued he would. So, no, you don't have a real point here, either.
This is as much "theft" as any other imitative, derivative expression. I'll take free speech over decrying fake "theft".
Well, you're wrong.
And you're ableist for that. Good job.
So just to be clear
Much can be understood about someone's sense of morality in their actions (eligible for moral consideration) toward the disadvantaged. Does that person treat others as that person would want to be treated by them? Do they prioritize a cause that doesn't address a credible harm over their easily addressable actions that do cause credible harm?
Your moral code & moral claims seem confused & mistaken.