There's a difference between "I am the creator of this content [that I actually didn't create]" and "I am enjoying this content that I did not create." One could argue that it matters, in the latter case, whether you are enjoying the content in a manner with the creator's intention of how you enjoyed it, but, to state one among many possible responses, it is far from clear when I consume media through approved channels that that accurately represents how the creator would prefer I enjoy it.
> This weird command is presented with such a benevolent innocence as if it's the simplest thing in the world.
I think it's a question of context and familiarity. To a vim user, like me and, I assume, ahmedfromtunis, their examples do indeed seem simple and natural. Presumably, to an emacs user, the example you quote (if it's quoted literally—I don't use emacs and can't even tell) is just as natural, and assuming some comfort with emacs is presumably OK in a manual for the software!
I got familiar with vi by reading a book that had the main vi commands listed out. First learnt how to quit without saving changes, the rest was just practice.
> How do you get familiar with the software, if the manual expects you to be an expert in it already?
It's surely to the detriment of the manual if the first sentence on the first page assumes you already know the software, but, if nowhere in the manual can it address expert users, then the manual isn't going to be very useful for expert users—and it should be!
The example confusingly includes some weird markup. It's just saying press `ESC-?` then type "window" to search for window commands. These isn't even valid in modern Emacs. The equivalent is `C-h` followed by `a` then type "window".
> Same thing as using a word processor and printer rather than handwriting a note. Inexcusable.
There is no confusion, when in receipt of something written using a word processor, that it was so written, and people are free to respond accordingly (though, of course, most of us don't care). There is no such certainty with products generated by AI, so it is appropriate responsibly to disclose it.
> To the extent the author’s point relies on the incorrect definition, it cannot be consistent or correct.
I don't think that a point based on an incorrect definition is automatically inconsistent or itself incorrect. It might be, of course, or it might just be insufficiently justified. And, to the extent that it is a philosophical point rather than a historical one, the truth or falsity of a philosophical claim doesn't depend on whether someone actually said it, or it is a mistranslation of something someone actually said.
In case they hallucinate? There's no point having content in a wide variety of languages if it's unpredictably different from the original-language content.
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