M O N O N O K E & P H I L O S O P H Y
The Prince of Morals
A Philosophic Analysis of Ashitaka’s Journey
Princess Mononoke is a Japanese animated film produced by Studio Ghibli. The film was written and directed by the internationally acclaimed Hayao Miyazaki and was first released in 1997 before reaching Western screens in 1999. Princess Mononoke follows Ashitaka, a prince cursed with a painful death, who is told he can rise to meet his fate by traveling west and finding the source of his curse. The film is an epic historical fantasy with themes of environmentalism and Shintoism. Shinto is a religion of Japanese origin focused on nature and kami, or ‘the way of the gods.’ These themes are heavily intertwined with various areas of philosophy. In Princess Mononoke, Prince Ashitaka’s journey intricately illustrates the philosophical concepts of compatibilism, stoicism, and ethical absolutism, as interpreted by R. E. Hobart, Marcus Aurelius, and W. T. Stace, respectively.
Ashitaka’s journey can be used to highlight the crux of compatibilism. The film starts with the prince encountering a demon, once a boar god called Nago, that Ashitaka strikes down to protect his village. During his confrontation, Ashitaka receives a wound cursed with malice (Princess Mononoke 6:05-7:00). When he speaks to the village’s wise woman, she first asks him, “are you prepared to learn what fate the stones have foretold you?” (Princess Mononoke 9:05-09). The nature of this introduction is hard determinism; Ashitaka is already on a path that has been decided by some higher power. The wise woman goes on to tell Ashitaka, “the infection will spread throughout your whole body ... cause you great pain, then kill you ... You cannot alter your fate ... However, you can rise to meet it if you choose” (Princess Mononoke 9:15-39). This addition seems to offer free will in the face of the inevitable. Ashitaka can choose for himself, despite being on this predetermined path. Finally, the wise woman says, “It’s your fate to go [west] and see what you can see with eyes unclouded by hate. You may find a way to lift the curse” (Princess Mononoke 10:01-09). Although it is his fate and there is hope of lifting the curse, it is not guaranteed, as highlighted by her usage of may. Ashitaka must go on this journey and figure out how to carve a path for himself. If he can do this, he may find a way to live. This minor thread offers a hand toward compatibilism.
Compatibilism is understood as a bridge between hard determinism and libertarianism. Free will is possible even if “all events and human actions are brought about by previous events in accordance with universal causal laws” (Chaffee 171). Ashitaka is only cursed because something nefarious is happening in the West, he doesn’t choose this. With no cause, there is no curse, and he continues life in his village as normal. However, R. E. Hobert asserts that power, alternatively freedom or free will, comes in “a series, wish — will — act ... A man’s power to will as he wishes is simply the law that his will follows his wish” (6). Originally, Ashitaka’s wish is only to lift the curse, but this is later joined by the wish to be with San and, by extension, find a way for peace between the forest animals and the humans of Iron Town. As is shown throughout the film, Ashitaka’s will is strong. Ashitaka uses this will and acts upon it in pursuit of his wishes. Despite the possibility of salvation, the film continues to entertain hard determinism by asserting that it is Ashitaka’s fate to die a painful death in multiple instances. It is not until the end of the film, when Ashitaka returns the head of the Great Forest Spirit that was stolen by the hands of others, that he comes out the other side spared (Princess Mononoke 2:03:32-04:11). By choosing to meet his fate, Ashitaka’s direct actions in helping the Great Forest Spirit earn him a pardon from the demon’s curse. With all of this in mind, it must be acknowledged that his success is only in part due to his will. The other essential half of the equation comes in the form of morals.
Throughout the film, Ashitaka exemplifies the qualities of stoicism. Stoicism holds four core values: wisdom, temperance, courage, and justice (Sharpe 38). These virtues can be analyzed individually through the context of the film. Firstly, Ashitaka displays wisdom when Lady Eboshi asks, “Does that right hand of yours wish to kill me now, Ashitaka?” after his cursed arm grabs his sword to harm her; He replies, “If it would lift the curse, I'd let it tear you apart. But even that wouldn’t end the killing, now, would it?” (Princess Mononoke 40:58-41:06). Ashitaka understands that hateful violence is not the answer here, as it would only lead to more bloodshed. Secondly, Ashitaka demonstrates temperance when he chooses to stun Lady Eboshi and San after he interrupts their skirmish and they show no interest in a truce (Princess Mononoke 51:00-42). Even though his means of de-escalation is through force, his restraint is admirable. Thirdly, Ashitaka being a warrior exhibits courage consistently. Most notable is whenever he is faced with a demon. Others run at the sight of the festering beasts while Ashitaka not only rises to face them but also offers them respect and compassion. Fourthly, justice is upheld when San wants to kill Lady Eboshi after Moro has already taken Eboshi’s arm (Princess Mononoke 1:55:36-38). Ashitaka tells San, “Your clan has been avenged, your mother saw to that” (Princess Mononoke 1:55:38-42). It is again sustained when Ashitaka returns the head of the Forest Spirit (Princess Mononoke 2:03:32-04:11), a perilous feat that he actively chose to execute.
Furthermore, Marcus Aurelius highlights through his meditations: acts of beneficence, forgiveness, freedom from falsehood, mildness of temper, unchangeable resolution after due deliberation, absence of vainglory, a readiness to listen, knowing when to use vigorous action or remission, and careful inquiry when deliberating (24-25). These behaviors are all exhibited by Ashitaka throughout the film. Ashitaka is kind yet firm, but not stubborn, only determined; he seeks out both sides of the conflict between the humans and the forest inhabitants and is willing to listen but not be swayed by either side.
Consequently, Ashitaka’s moral outlook is best described by ethical absolutism, as contemplated by W. T. Stace. Ethical absolutism is concerned with the idea that because an act is popular or tolerated, it does not make its practice inherently moral. When Moro asks Ashitaka if he will join San in fighting the humans he firmly responds, “No, all that would do is cause more hatred” (Princess Mononoke 1:22:01-07). Ashitaka decides that neither approach is the right answer and does not waste time with relativism. Although he does not have a concrete solution, Ashitaka recognizes that the proposed continuance of violence and killing is not right or moral. Likewise, Stace does not pretend to know the universal moral code but argues that it must exist. Stace asserts that morality arrives from human nature interacting with the environment and applies to rules of conduct (80, 90). This definition can be extended to include the film’s animals and gods since they are capable of rational speech. The animals and the humans see themselves as two very different groups. However, when stripped to their primitive desire, they are the same; each group hopes for survival. Stace explains that from a gods-eye view, differences among beings would be undetectable but that “we exaggerate the differences because ... they are important to us” (82). Although each group is justified, neither group is right. Ashitaka refutes the notion that the two groups cannot live in peace because he understands both sides and sees past the differences. It is also for that reason that he knows there is hope for tolerance and is determined to see it to fruition.
By analyzing Ashitaka’s journey with a philosophic lens, the deeper complexities of Princess Mononoke can be appreciated. Ashitaka serves a fine example of compatibilism, stoicism, and ethical absolutism by the respective teachings of R. E. Hobart, Marcus Aurelius, and W. T. Stace. Prince Ashitaka demonstrates compatibilism by changing his fate, embodies stoicism by his virtuous character, and considers morals from an ethically absolutist standpoint. Finer still are all the unexamined philosophies this rich historical fantasy explores through its intricate characters and vibrant storytelling.
Works Cited
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Aurelius, Marcus, et al. Meditations and Other Classics of Stoic Philosophy. Fall
River Press, 2023.
Chaffee, John. The Philosopher's Way: Thinking Critically About Profound Ideas.
Available from: Insite, (5th Edition). Pearson Education (US), 2015.
Hobart, R. E.. “Free Will as Involving Determination and Inconceivable Without It,”
Mind, New Series, Vol. 43, No. 169. Jan. 1934. pp. 1-27.
Princess Mononoke. Directed by Hayao Miyazaki, adapted by Neil Gaiman,
performances by Billy Crudup, Claire Danes, Minnie Driver, Billy Bob Thornton, and Jada Pinkett Smith,Toho Co., Ltd., Miramax, 1999.
Sharpe, Matthew 2013, “Stoic virtue ethics,” in Handbook of virtue ethics,
ACUMEN Publishing, Durham, England, pp.28-41.
Stace, W. T., The Concept of Morals. 1938. Hassell Street Press, 2021.