Well, Now What?

I haven’t posted here since before the election, and admittedly, it has been difficult to resist escapism and simply stop giving a damn. That the United States (and with it the democratic world) is now in jeopardy is not in doubt. Rather, the questions for the moment are the order in which institutions will begin to break and what the reactions and counter-reactions will be to the first cracks in the foundation. From there, it is possible, even likely, that we will begin to ride the volatile extremes of history to which most living Americans are unaccustomed.

Amid all the commentary on social media, including the posts of many emigrees to BlueSky, there appears to be little acknowledgement that uncertainty defies prediction, but this is only natural. Uncertainty is frightening, and prediction, analysis, and editorial offer a semblance of mental sanctuary, even if they may be illusory. But the uncomfortable truth endures—that the details about the kakistocracy being assembled to “lead” the nation barely matter. Unqualified and stupid is unqualified and stupid. And things are going to break.

Speaking of escapism, I watched the movie Twisters the other night, but unfortunately, the very Hollywood narrative still prompted thoughts about the folly of the incoming administration. The protagonist, Addy (Kiernan Shipka), is an Oklahoma native and storm chaser who has figured out a way to diffuse tornadoes and, thereby, spare lives and property. Although the science underlying the plot may be far-fetched, the subject of human intellect versus deadly nature is real, as are the thousands of civil servants who protect, rescue, and recover when nature devastates whole communities.

Trump said he would take a sledgehammer to the administrative state, and with the nomination of so many incompetent lackeys to head major departments, he is poised to make good on that promise. But because this is what Americans voted for, it is tempting to say screw ‘em. Citizens who chose, even unwittingly, to dismantle the administrative state should accept that, for instance, tornadoes are just God’s little Shop-Vacs cleaning up excess Oklahomans from time to time. That is, after all, the logical conclusion of abandoning science and competence for the religiosity and magical thinking that now underwrites the Former Republican Party (FRP). There may be few atheists in Tornado Alley, but without NOAA, FEMA, and other federal agencies, more people will die praying.

Federal agencies are manned by both extraordinary individuals and slackers. When politicians want to hype the waste in government, they overemphasize the slackers and ignore the dedicated experts who save lives (and money) every year. When political hacks and outright loons are appointed to head agencies, we can expect the attrition of the extraordinary and promotion of the slackers. Then, when critical systems begin to break, people will react, panic, and, quite often, turn violent. It could be mines collapsing, or it could be poor readiness and response to a weather event. It might be another mismanaged pandemic worse than COVID-19 or a catastrophic disruption in national security. Odds are, it will be many systems breaking at the same time, but will people blame the idiots they elected, which is tantamount to blaming themselves?

If readers wonder what any of this has to do with the usual fare on this blog, which is often focused on copyright and criticism of Big Tech, the theme is defense of democratic institutions. I have devoted over a million words to defending copyright because it is an instrument of democracy that combines the values of free expression, the free market, and permission—all of which the major tech leaders abhor. Their only interest in free expression is its usefulness as data; their conduct is monopolistic, not competitive; and they have openly advocated abandoning the notion of permission with plenty of help from “progressive” academics and organizations like the EFF.

It may be obvious to millions now that Elon Musk’s defenses of the speech right are Orwellian bullshit, but it’s the same lie that Silicon Valley leaders have been selling for more than twenty years. From Barlow’s Declaration of the Independence of Cyberspace (1996) to the alleged importance of generative artificial intelligence (GAI), the rhetoric remains that government institutions only stand in the way of “better living through technology.” That is the underlying, Galt-like hubris of the tech bros: they can fix or improve everything if we just abandon pesky, inefficient democracy.

The paradox of having an aversion to conspiracy theories is blindness to actual conspiracies. And unfortunately, Occam’s Razor points to the rational conclusion that tech oligarchs are the primary force behind the useful idiocy of the next administration. As discussed in an earlier post, if Peter Theil’s unvarnished scorn for democracy represents the motive for anointing J.D. Vance—and if reorganizing society into a system of corporate “patchworks” is the goal—then Trump’s job would be to wreck the administrative state, after which Vance is the putative young, energetic populist to preside over an ersatz democracy that is, in truth, some version of the corporate “patchwork” concept.

Contempt for the state is a rhetorical common ground shared by tech-utopians, Trumpians, and (frankly) so-called progressives who either don’t understand, or care, why the United States has been the most important democracy in the world. Its institutions are not perfect, but we have demonized those institutions in the patois of this era’s version of the Robber Baron—the tech oligarch. Not even the gun manufacturers can quite match Silicon Valley for conflating regulation of their industry with encroachment on our “freedoms.”

Returning to Twisters, the tech bros would have us believe that government only stifles the kind of bold innovation Addy represents. But in truth, their metaphorical avatar is Riggs (David Born), who invests in storm analysis technology to fund his scheme of scooping up property from families who are wiped out by tornadoes. So, although it is true that imperfect government oversight or regulation can yield irrational results, the absence of competent institutions will make America about as innovative and effective as the former Soviet Union. Various unpredictable events may militate against that outcome, but as the popular cliché insists, when people tell you who they are and what they intend to do, believe them.

In a bittersweet moment at a local bookstore yesterday, I saw that David Golumbia’s book Cyberlibertarians: The Right-Wing Politics of Digital Technology has been posthumously published. I was honored to have been asked by David to read the manuscript, but he passed away from cancer before I could send him complete thoughts. As the description states, “Leveraging more than a decade of research, David Golumbia traces how digital evangelism has driven the worldwide shift toward the political right, concealing inequality, xenophobia, dishonesty, and massive corporate concentrations of wealth and power beneath the utopian presumption of digital technology as an inherent social good.” Golumbia is right that digital tech is a social and political Trojan Horse, but what we do with that knowledge now that the enemy is inside the walls is anybody’s guess.


Photo by: Emagnetic

Too Much Democracy Can Kill Democracy: Social Media as a WMD

democracy

It may be true that “democracy dies in darkness,” but it can also be wiped out in blinding light. If Donald Trump is reelected, it will have been 20 years after the launch of Facebook and 18 years after the launch of Twitter—less than one generation for the “greatest invention for democracy” to be the proximate cause of the death of democracy.

When I started writing this blog in 2012, the 5th of November was celebrated by internet defenders who seemed to think that Guy Fawkes of the English Powder Plot of 1605 was a rebel and a hero. This fallacy was based on conflating history with the graphic novel and movie V for Vendetta, whose tyranny-fighting protagonist wears a “Guy Fawkes” mask, which became the symbol of hackers calling themselves Anonymous. Then, by extension, the mask became a symbol of advocating John Perry Barlow’s idealistic notion of the morally superior, purely democratic internet against the anachronistic laws of “weary” republics.

Of course, the real Guido Fawkes had more in common with the January 6th insurrectionists than any champions of democracy. The intent of the Powder Plot, led by Robert Catesby, was to restore the authority of the Catholic Church, which would have killed the nascent progress of republicanism in England. In this light, the plot was one of many forebears to American Christian nationalists, eager to have Trump blow up the secular administrative state the same way Fawkes & Friends were supposed to blow up Parliament and the Protestant monarch in one move.

As often happens in history, the catastrophe of the Powder Plot was averted by individuals listening to their own better angels. Uncomfortable with killing any Catholic members of Parliament, the conspirators sent an anonymous letter to Lord Monteagle, who dutifully reported the plan. Thus, Fawkes was found in the cellar waiting for the signal to light the 36 barrels of gunpowder, which would have indeed blasted all of Parliament, King James I, and the king’s family into the River Thames. How this conflagration might have altered the course of American history—and, therefore, democracy in general, is impossible to know, but it is doubtful that the Puritan adventure beginning in 1620 would have transpired in the same way, if it happened at all.[1]

In contrast to gunpowder, social media is an insidious weapon that erodes the foundations of republicanism from the virtual cellar occupied by our lesser angels—steadily degrading not just truth, but the value of truth.[2] This was not every platform founder’s intent, of course. Jack Dorsey appears to have had a late-stage realization of the damage Twitter could cause, but it is not at all surprising that under the control of Elon Musk, the rebranded X does not even pretend to “beg forgiveness” for its manipulations of reality.

The architects of the American Constitution and leaders of the Federalist cause understood that direct democracy was synonymous with chaos. When they used the word democracy, it was almost pejorative, referring to a heedless mob that might swallow the pursuit of “ordered justice.” In short (and with the possible exception of Jefferson), they recognized that too much democracy would be fatal to sustainable democracy, but this is exactly what social media has fostered—a form of direct democracy undermining a collaborative understanding of the American experiment.

Even if Trump loses, the project of restoring the cultural foundations of the American Republic will be far from over. As author and journalist Sebastian Junger said at a conference I recently attended, the project is generational—one that must begin now to benefit our grandchildren. Hosted by the Hannah Arendt Center (HAC) at Bard College, Junger was one of several speakers who offered a critique of the Left from within the Left—exemplifying the kind of discussion I believe is essential, but which social media makes nearly impossible. In fact, Junger specifically blasted “the phones,” focusing primarily on their addictive qualities, but clearly in regard to platforms creating and exacerbating political divisions.

That discussion on the Left will only happen if Trump loses. If he wins, chaos will ensue followed by reactions to that chaos, and it will be hard not to shrug at, or even endorse, extreme reactions. After all, Trump promises violence and fascism, which will spark violent responses that are both natural and justified. But if that nightmare is not our fate, then the project of saving democracy from latent authoritarianism will require the work of Liberals and Conservatives, who must confront the fact that social media has been the indispensable catalyst in reshaping a concept of America that would tolerate, let alone almost elect, a manifestly dangerous individual to be President.

Sustaining any republic requires policy that fosters reasoned compromise behind the theater of politics, but thanks to the free soapboxes in every citizen’s hand, all policy is now political, and all politics are now performative. Social media softened the ground to create the ideal landscape for a populist charlatan to rise to power despite (or even because of) his open hostility for the Constitutional order. But Trump’s supporters are not alone in abandoning that faith.

Even before the revelations of 2016 that data gathered from modest online activity could be weaponized to engineer political outcomes around the world, it was clear that the narcissism inherent to using social platforms provoked acute, often poorly articulated, outrage—including responses to rumor and conspiracy with no foundation in fact. That folly is not unique to any ideology or political party because it is a psychological relationship to the medium itself that we are far from resolving.

Then, with the addition of powerful actors who control the data and algorithms, a significant, albeit hard to measure, number of world-shaping events have been triggered by what amounts to online pranks. Even the most ambitious and most powerful democracy ever invented has been punked to the edge of extinction by the dark arts of internet trolls. All those tech boosters who claimed there was a wall of separation between adolescent cyberspace and adult real life were simply wrong.

Social Media Platforms Are Narcissism Machines

By coincidence, I recently met one of the student fellows at HAC, who is visiting Bard from Ukraine and studying human rights. Noting that there will not be another election in her country unless and until they win the war with Russia, she referred to a frustration with her contemporaries, who as young Americans, do not intend to vote this week. I asked if those students offered reasons for their reluctance, and she told me the two main explanations that came to mind were 1) that the outcome didn’t really matter; or 2) that if the candidate they vote for “let’s them down,” they will feel guilty about having cast the vote.

The first sentiment that voting doesn’t matter is a familiar cynicism of youth. But what the second sentiment implies is a heightened degree of narcissism that I believe is fair to associate with the digital-native generations. The notion that any President could be perfect in the administration of that unfathomable office suggests first, a childlike innocence about human beings and the complexly dangerous world we occupy; and second, an arrogance that one’s own idea of “perfection” is well founded. This is an astoundingly naive way to evaluate the mere mortals we might elect to be President of the United States, though it is consistent with the kind of “purity-test” mentality that shapes the rhetoric of the digital-native generations.

The phenomenon is observable in real-time because social platforms are venues where political allies become irreconcilable antagonists the moment a member of the tribe dares to criticize the tribe’s thinking or conduct. The critic becomes the apostate, earning herself at least a virtual, if not a literal, stoning. Examples abound, but in this moment, I am thinking specifically of progressive activist Brianna Wu, who has the integrity to criticize the extremism, antisemitism, and ahistorical narratives animating many anti-Israel protestors and, consequently, is bombarded by personal attacks and death threats from people who consider themselves liberal or “progressive.”

Those responses, like many of the protests themselves, are narcissistic and performative. The American Liberal repeating the mantra “settler colonialism” is barely distinguishable from the Conservative who claims that Christianity is under attack in the U.S. There is no intellectual, let alone moral, difference between the Right’s generic attacks on DEI and the Left’s attacks on Jews in academia and in their private lives. But again, the common denominator is social media, designed and managed to stoke, promote, and reward righteous outrage, not discourse.

Unfortunately, social media draws everyone into its gutter. While I believe that a figure like Trump could never have obtained political power without the insane environment of these platforms, even rational opposition cannot afford to cede the alligator pit as a battlefield. Although Harris, other candidates, and brave Conservative apostates do not engage in the outlandish, incoherent, and fascistic messaging exhibited by Trump, merely fighting fire with fire on social platforms demands a juvenile and sad derivative of the discourse that wrote the nation into existence. It is a meager dividend from our investment in the “greatest tool for democracy ever invented.”

Waiting to find out whether Trump will be reelected is like waiting to learn whether the nation has Stage IV cancer. Everything is on hold while millions of Americans ask the same question, albeit from different perspectives:  are we at the brink of civil war? In this regard, there are not two sides. Specific policies notwithstanding, Harris means a continuation of the American experiment and the possibility that we can at least try to have difficult conversations on both the Left and Right. Trump means chaos and who the hell knows what comes next? If we manage to dodge the bullet, maybe, just maybe, we can admit that social media was the gun that fired it.


[1] Civil unrest would likely have ensued, but if Rome were indeed reinstated, it’s entirely possible that anti-Catholics like John Winthrop would have been executed rather than allowed to establish New England.

[2] It is not only Trumpians who are immune to counterfactuals in their world view, and although social media does not cause this human frailty, it does exacerbate it.

Image: N. Currier. (1846) Destruction of tea at Boston Harbor. , 1846. [New York: N. Currier] [Photograph] Retrieved from the Library of Congress, https://www.loc.gov/item/91795889/.

Generative AI’s Analogs to Technological Disruptions of the Past

technological

A common disparagement of copyright advocacy is that it is anti-technology. Despite overwhelming evidence that professional creators are early adopters of new technlogical developements, the talking point persists that enforcing the rights of creators can only “stifle innovation.” This “Luddite” critique of copyright rights was used to defend the predatory models of social and streaming platforms (and defend outright piracy), and now it is being used to defend the development of generative artificial intelligence (GAI).

Even if it were true that creators historically fear new technology until they discover ways in which it fosters new forms of expression, GAI does not easily fit analogies to tech revolutions of the past. Nevertheless, comparisons to the invention of photography do at least allude to the right starting point for a conversation about protected “authorship” using GAI as a tool of production. Before I proceed with that subject, however, let me clarify that a discussion about authorship with GAI does not necessarily justify the development of the products by means of “training” models with protected works. More on that below.

The Supreme Court Finds Authorship in a Photograph

The seminal case Burrow-Giles Lithographic Co. v. Napoleon Sarony (1884), which affirmed copyright protection for photographs under U.S. law, underlies the conversation about whether, and under what conditions, GAI may be used as a method of producing works that may be protected by copyright. As discussed in a recent post about Dr. Thaler’s lawsuit, the rule that human authorship is required for copyright rights to attach to a work should not be abolished or changed. But from there, the question remains as to how a human might use GAI as a tool to create a work of expression that is protected by copyright.

In Burrow-Giles, the defendant infringed the photographic portrait “Oscar Wilde No. 18,” taken in 1882 by the celebrity photographer Napoleon Sarony. The defendant argued that, as a constitutional matter, Congress should never have protected photographs as “writings” under a proper reading of the IP clause in Article I.[1] The heart of the defendant’s argument rested on the premise that the machine made the image, not the man. The Supreme Court, however, agreed with Sarony’s argument that his creative choices—posing Wilde, lighting, setting, arrangement of the furnishings, etc.—all constituted “authorship” of the resulting photograph, and thus, Congress had the authority to add the medium to the statute as a form of “writing.”[2]

From this precedent, then, it might seem like short work to argue that instructing a GAI to produce an image from one’s mental conception is easily analogized to Sarony, or any photographer, who selects and arranges certain expressive elements to produce the final work. And to an extent, this view is well-founded, at least as a starting point. But what frustrates the analogy, of course, is that a GAI is capable of producing something that is apparently “creative” with either no, or less than minimal, human direction.

Tell your camera to make an image of “Two mermaids and a walrus,” and the camera will do nothing whatsoever. Type that same prompt into Midjourney, and it will produce a few variations depicting the idea of what you described, but the authorship (i.e., how the idea is expressed) is not yours any more than if you were to present the same idea to a human artist who then created the image. A work generated by an AI is a probability outcome, a metaphorical statement roughly translated as, “Based on the information available, this is probably an image of two mermaids and a walrus.” So, how it initially represents the unprotectable idea of that image is a crapshoot and is in no way “authored” by the user who entered the purely instructional prompt.

But if the user of the GAI begins with the initial output and then proceeds to enter more complex and nuanced prompts, altering the image until it looks like what she has in mind (i.e., what she wants to express), this can reasonably be compared to the photographer in the studio. For instance, a photographer might begin by placing the subject against a simple backdrop, capture a few tests to get the creative process started, and then pose the subject, alter the lighting, employ makeup, wardrobe, set dressing, props, etc., until the idea of the subject becomes a distinctive expression or series of expressions.

I use this example on purpose because it emphasizes an important and vexing difference between photography and GAI from a copyright perspective. Whereas those first iterations the GAI produces of “two mermaids and a walrus” are not protected by copyright, those first test photos by the photographer (even if they represent steps toward the final images she has in mind) are protected by copyright. Further, the distinction between the two generative acts is not measured by the amount of labor performed. As a matter of doctrine, “sweat of the brow” neither vests copyright rights in an author nor gives an author any greater protection because she “worked harder” to achieve a particular result.

This is one reason Burrow-Giles is a starting point. One need not engage in the amount of creative control the Supreme Court inferred from “Oscar Wilde No. 18”—indeed, Sarony was more meticulous than the Court recognized—to claim copyright in a photograph. The spontaneous or serendipitous photograph taken by the “amateur” is automatically protected along with the painstakingly crafted, expert photograph.

Some have described this doctrine as one that rests upon a “convenient fiction,” a tautology that copyright “protects ‘original works’ made by ‘authors’ because ‘authors’ are people who make ‘original works.’”[3] And, indeed, this critique emphasizes the important distinction that with GAI, the question of “authorship” demands that we identify the human spark separate from the machine’s unprecedented capacity to make something on its own.

The Sarony Paradox

The conditions of 1884 are ghosts in 2024. Inference is not evidence of authorship. It is only in the last few years that one must wonder whether volumes of “creative” works have authors at all. One might even discover a “19th century cabinet card” that was generated by a computer last month. The card is neither work of authorship nor historic artifact of the period it claims to represent. It is, like so much material in the “abundant” digital age, just a prank—more disposable flotsam. The internet is of course flooded with such works, and both professional creators and rational minds, clinging to that anachronism we call “reality,” scorn the AI junk heap. But this sentiment, which I generally share, does not resolve the AI authorship question in copyright law.

As important as Burrow-Giles remains, it was also relatively simple work for the Court. It merely had to infer Sarony’s authorship from the evidence plainly visible in the photograph, and Sarony’s counsel, a skilled copyright attorney, provided descriptive language which the Court even copied in its opinion.[4] At the same time, the Court did note that, perhaps, an “ordinary” photograph might not be protected, and I often wonder how the same arguments might have been weighed if the photo before the Court had been one of the many “ordinary” portraits made at the time.

Personality of the Artist

Beginning in 1903, the Court moved on to what some might describe as a metaphysical conclusion that the “personality” of the artist lives in works where protectable expression may be quite subtle. Justices Holmes and Hand both articulated this notion,[5] which informed the doctrine known today as the “modicum of originality” necessary for copyright rights to attach to a work.

So, while it is fun to play alternate history and imagine the Burrow-Giles Court considering, say, Lynn Goldsmith’s comparatively minimalist portrait of Prince, the bottom line is that her photograph is protected while an image of Prince requested from a GAI is not. And the task in the present is to decide what, if anything, the human using the GAI might do to create an image in which even a modicum of his “personality” can be said to live in the work.

One could argue that because the dataset of the GAI comprises millions of personalities of millions of artists that, in general, its probability outcomes will only express a randomly selected arrangement of those personalities but never the personality of the GAI user. Here, the developers attempt a sleight of hand, arguing that every author both consciously and unconsciously learns from, or is inspired by, other works they have experienced. This is true but irrelevant.

Of course, works experienced by the artist shape her personality, which may be reflected in her work. But that creative experience is sequestered from at least the initial output of the GAI. Even more dubious is the prompt which instructs a GAI to produce a work “in the style of’ a named artist, directly conjuring the personality of a specific author and, quite possibly, producing a result that infringes that author’s copyrights. But what about the artist who begins with his own, highly original, mental conception and then makes extensive and nuanced use of the GAI as a tool to express that conception?

Authorship in Allen v. Perlmutter

Artist Jason Allen, used Midjourney to generate an award-winning image called “Théâtre D’opéra Spatial.” He was denied a registration in the work by the Copyright Office and is now suing for relief. Unlike Dr. Thaler’s lawsuit, which asks the court to abandon the human authorship requirement altogether, Allen presents a compelling argument that his visual work clears the bar for “originality” with room to spare. Not only does his brief rely on Burrow-Giles, but the following description could almost be a contemporary version of Sarony’s brief:

Plaintiff initially envisioned a detailed image of women in Victorian dresses wearing space helmets. He wanted to bring that vision to life using the Generative AI tool called “Midjourney.” He selected the colors, the style, and the era of the artwork, and arranged the elements in the image to represent the women dressed in elegant Victorian dresses performing opera on stage, their attire presenting a juxtaposition between old-world charm and a futuristic twist. He selected and arranged the elements to depict each performer wearing a space helmet, creating a striking contrast between the classical and the sci-fi elements. Plaintiff set the stage in a grand theater, with an audience watching intently, overlooking a large circular window through which the vast expanse of the outer world is visible, adding an otherworldly ambiance to the performance.

According to Allen, he re-prompted Midjourney 624 times until he achieved the desired result—a process he reasonably analogizes to a motion picture director doing multiple takes, citing the world record at 148 takes for a scene with dialogue. While Allen’s descriptions of the process like “tedious, complicated, and frustrating” may be excluded by the court as “sweat of the brow,” Allen makes a plausible argument that he expressed his mental conception in a fixed visual work, applying the same principles that protected Sarony and all photographers ever since.

At present, the Copyright Office may be too intensely focused on “control” of every aspect of a work when, as discussed, copyright can attach to even the amateur photographer for whom even basic settings like shutter speed and aperture are automatically adjusted by software. Additionally, “selection and arrangement” of expressive elements constitutes authorship as a matter of doctrine. And importantly, the Copyright Office is not the right venue to decide how “broad” or “thin” copyright protection might be for a specific work. Registration is an administrative process, and it is sufficient to ask the applicant to disclaim whether AI was used (and perhaps describe that use), but the more nuanced consideration of what is or is not protected in a work (i.e., a substantial similarity test) has long been conducted by the courts.

Of course, Allen is one creator in one case, and even if he succeeds in proving authorship of his visual work, this does not resolve the question of whether the flood of authorless works produced by GAI might be generally harmful to copyright doctrine. One could argue, as a practical matter, that those works are as irrelevant as the millions of photographs taken daily by cellphones, none of which will ever be registered with the Copyright Office or have the attached rights enforced by their owners. On this basis, one might decide that the Allens of the world should be able to register their claims of copyright in contrast to the majority of authorless works that will never be claimed or adjudicated.

While that may be true in principle, in practice, there will be chicanery. Parties will lie. And if there is a way to game a system (i.e., to automate claims in volumes of GAI material and enforce those claims for damage awards), somebody will at least try it. Michael Smith faces a criminal indictment for automating royalty payments to himself by flooding streaming services with AI musical dreck. Although not a copyright matter per se, the Smith example predicts the kind of shenanigans we can expect with mass GAI outputs, which is anathema to copyright’s purpose to incentivize humans to create works.

Authorship with GAI Does Not Justify Development by Mass Infringement

Weighing the matter of “authorship” in GAI outputs is separate from the question presented in every active lawsuit against the developers—namely, whether machine learning (ML) relied upon mass copyright infringement of existing works. Additionally, recognizing that authorship with GAI may be allowable under the right conditions should not be construed to morally or legally justify GAI development by means of ingesting protected works without permission, compensation, or transparency. On the contrary, I would say that simply because authorship with GAI may be plausibly argued as a doctrine, this does not in itself favor a finding that ML with unlicensed works is transformative fair use.

The developers will first argue that their products cause new works to exist in general and that this alone “fulfills the purpose of copyright.” Second, they will contend that their products are “tools” providing new methods for authors to create works of expression. The first argument is simply wrong, while the second argument (as discussed in this post) might support a finding that a given GAI is “slightly transformative,” a precedent held insufficient to carry the day on fair use.

Works Produced by Any Means?

Contrary to the PR messages coming from the Chamber of Progress, copyright’s purpose is not to cause works to exist by any means. From its inception, and specifically in the U.S., copyright was codified as an incentive to human beings, who have the talent and desire to create and distribute works of cultural value. Clearly, GAIs are no more incentivized to produce creative works than cameras or pianos, and in response to technological developments, Congress and the Courts have always sought to protect the author’s incentive.

In response to the invention of the player-piano Congress determined in 1909 that the scrolls were mechanical copies of music compositions created by human authors. Imagine if the piano makers had argued that each piano in each home performed a unique expression of its “personality,” and that this was, therefore, expanding the purpose of copyright. Absurd as that argument would have been, it is analogous to the contemporary GAI developer’s claim that their machines, capable of reading and playing back a random selection of the “scrolls” of millions of compositions, produce outputs that fulfill the purpose of copyright.

GAI as “Tools” for Creators

As a fair use argument that GAI are “tools” for creators, the scope of the business models of the major AI companies in suit, is instructive. If the major AI developers intended to build “tools” for creators (like Procreate for illustrators), their investors may be at even greater risk than some analysts have suggested. There simply are not enough professional creators in the world to subscribe to these products as “tools” and generate ROI for the billion-dollar cost of development and maintenance. (Adobe is used by approximately 25-million creators, but nobody is talking about refiring nuclear power plants to maintain Creative Suite.)

For example, the music making products Suno and Udio, presently being sued by the record labels, are anticipating that consumers will pay monthly subscriptions to use these GAIs as alternatives to listening to artists’ sound recordings. I predict this model will not be profitable, but from a fair use perspective, the ambition itself militates against a claim under factor one that the primary purpose of these products is to build “tools” for professional music creators.

Not only do Suno and Udio produce volumes of authorless works, but even where real musicians might use them as “tools,” the evolving doctrine on authorship implies considerable uncertainty as to how, and how often, use of these “tools” will result in protected works. Allowing for a minority of outputs to be plausibly considered works of authorship is the reason I would argue these products may be “slightly transformative,” but it seems clear that the primary purpose is to make toys for consumers, not tools for creators.

Further, if I’m wrong about the market, and the business models of Suno and Udio were to be successful as planned, these consumer toys become substitutes for music creators. And whatever else we might say about this as a cultural matter, the result is antithetical to the purpose of copyright law, which again, militates against transformative fair use.

Finally, the “tools” argument for fair use is intertwined with the authorship question. To the extent Burrow-Giles is instructive on the question of authorship of AI generated visual works, it may be muted when considering the use of GAI for works in other categories. Photography was seminal and remains paradigmatic in establishing a low originality threshold, but the considerations must naturally be articulated differently with literary, musical, and other works. As such, a “tools” based fair use defense may be stronger for one GAI product and weaker for another.

Thanks for indulging this long post. These are complex questions that, as mentioned, are difficult to analogize to technological developments of the past. Not only are GAIs uniquely productive compared to other technologies, but they are also still developing. The camera, player-piano, VCR et al. were all clearly defined in their functions at the time copyright confronted their potential effects on creators. This is worth noting when GAI developers lean too hard on those precedents.


[1] “…by securing for limited times to authors…the exclusive right to their respective writings…” Ar1, Sec 8, Cl 8 U.S. Const.

[2] Of note, photography means “light writing.”

[3] Newhoff, Who Invented Oscar Wilde?, citing Jane Gaines, Contested Culture.

[4] Moreover, Congress had added photography to the Copyright Act nearly 20 years prior to the case, and the Court might have been reluctant to overrule the Legislature without a damn good reason.

[5] Holmes in Bleistein (1903) & Hand in Jewelers’ Circular (1921).