Experimentar con el experimento: cuando un robot humaniza
a un anarcántropo
Simón Royo
Resultado tras poner dos de mis textos como si hubiese sido generado por una IA en: “Humanizar texto de IA Gratis en Línea”.
[Convierta su contenido generado por IA en texto natural y parecido al humano con la herramienta de texto humanizado por IA. Eluda el detector chat gpt zero sin esfuerzo]
1.170. Libres / esclavos /// Grandes / adalides / de-la-libertad / tuvieron-esclavos // la-impulsión / de-esclavizar // tener-y-ejercer / con-impunidad / poder-total-sobre-otro // surge / de-la-asimetría ///
Entre-iguales / no-hay / sometimiento / a-menos / que-sea / entre-ellos / un-juego /// Así-que / el-primer-ser-humano / que-accedió / al-papel / de-esclavo / pre-fundó / la-institución / de-la-esclavitud /// Se-puede / ser-libre / incluso / para-ser-esclavo / como-juego / mutuo-consentido / siempre-revocable / a-voluntad // desear-estar-preso / en-otro / constituye / una-declaración / de-amor / a-la-cual / se-responde / dejando-en-libertad / esa-libertad ///
Sin-embargo / someter-a-esclavitud / siempre-será-violencia ///
A-las-sociedades / humanas / el-juego / se-les-fue / completamente / de-las-manos / cuando-convirtieron / la-fuerza / en-derecho / y-la / obediencia / en-deber /// Desde-entonces / amo-gobierno-soberano / implicará / esclavos-gobernados-súbditos / lo-contrario-de-la-liberación ///
Primero-vino / la-fuerza / la-violencia-física // atemorizar-para-controlar // después / el-convencimiento / la-violencia-psicológica / la-internalización-del-derecho-a-dominar / tanto-en-el-amo-como-en-el-esclavo / y-por-ultimo // la-legitimación // la-sanción-social / autoridad-y-el-gobierno // falsa-tradición-del-siempre-fue-así / que-fue-inventada ///
La-dependencia-mutua / dialéctica / del-amo-esclavo / quedó-establecida // y-si-se-suprime / la-esclavitud-directa / se-sustituye / por-esclavitud-indirecta / por-el-salario // mejorando-la-dominación / por-que-el-esclavo / manumitido / deja-de-ser-esclavo / mientras-que / el-obrero / despedido / sigue-siendo-obrero // obrero-en-paro / objeto-a-disposición / del-capitalista / o / deshecho / lumpen-proletario // peor-ser-trabajador / que-esclavo ///
No-hay-esclavos / por-naturaleza // como-los-seres-humanos / vencidos-en-guerra / los-animales-domésticos / de-labor / de-compañía / son-esclavos // las-máquinas-son / igualmente / esclavas // todos-ellos-han-sido- / convertidos / en-cosa / cosa-que-puede-ser-destruida / o / vendida / por-un-amo / un-gobernante ///
En-estado-de-naturaleza / hay-libertad // que-conlleva / cooperación / ayuda-mutua / o / destrucción / enfrentamiento / lucha // no-hay / dominación ///
Llamamos / civilización / a-nuestro / sistema-social / de-dominación // barbarie / a-la-libertad // más-una-sociedad / sin-dominación / es-fue-posible // libertaria-igualitaria / una-comuna ///
La-propiedad / es-robo / el-idioma-del-poder / lo-apropiado / muere-socio-simbólicamente / deviene-zombie // el-dinero-excremento / crece / parasitando-lo-vivo ///
Hacer-común / libre / dejar-ser / vivir / son-expresiones / sinónimas ///
Quien / nos-proporciona / confianza / a-quien-damos / prestigio / es-aquel-que-más / se-esfuerza / por-ser / libre-igual ///
Como-en-comuna / no-hay / líderes-jefes-gobernantes / tampoco/ siervos-proletarios-esclavos / el-más-honorable / encarnación-de-lo-anarkán / será / el-que-más-capacidad / aporte / el-que-menos-necesidad / tenga / el-ejemplar-de-lo-en-común / que-más-ayuda / que-menos-desea-gobernar // quien-procura-cuida / la-libertad / de-los-demás ///
Todo-lo / modélico / paradigmático / ejemplar / de-la-sociedad-desigual / nos-parece / bajo / ruin / mezquino / una-desgracia / deshonroso // ser-rico-explotando / vomitivo // el-alarde / la-ostentación / de-ello / asqueroso // tener-en-propiedad / trabajando / lastimoso ///
En-común / la-esclavitud / se-convierte / en / lo-más-repugnante // la-egalibertad / en-lo-más-estimado / dada-nuestra-ontopraxeología ///
Las-estructuras-mentales / cambian-por-la-praxis / según-la-acción-en-común / luego-el-individuo / aislado / como-confederación-de-yoes / podrá-estar-en-contra / vivir-resistiendo / las-esclavizantes / cambiar-su-estructura-mental / con-poderoso-esfuerzo // contribuir / al-cambio-generalizado // ese-que-se-dará-encomún ///
(Simón Royo Texto inédito).
The Text
The text is highly philosophical, written in a fragmented and somewhat poetic style, exploring themes of freedom, slavery, domination, and societal structures. It uses metaphorical language and repetition to emphasize its points, creating a rhythm and weight to its arguments. The tone is critical, reflective, and ideological, with a focus on the historical evolution of power dynamics. The punctuation is non-standard, with hyphens and slashes, which add to the fragmented structure. The overall tone is analytical but also carries a certain moral or ethical weight, clearly positioning the author against slavery and domination, both in physical and psychological forms.
Humanized text
Throughout history, even great champions of liberty owned slaves. The impulse to enslave, to have and exercise unchecked power over another, arises from the inherent inequality between individuals. Among equals, there is no domination unless it's in the form of a game between them. Thus, the first person to assume the role of a slave essentially laid the groundwork for the institution of slavery. One can be free, even in choosing to be a slave, as long as it's a mutual, consensual game, always revocable at will. The desire to be imprisoned in another can be seen as a declaration of love, which is answered by setting that freedom free.
However, to enslave someone is always an act of violence.
Human societies lost control of the game when they turned force into law and obedience into duty. From then on, the master, the government, and the sovereign came to imply slaves, subjects, and the governed—everything contrary to liberation. First came force, physical violence—to instill fear and control. Then, persuasion followed, psychological violence, the internalization of the right to dominate, both in the master and the slave. Finally, came legitimization, the social sanction, the authority and governance, a false tradition of "it has always been this way," which was invented.
The mutual dependence, the dialectic of master and slave, became established. Even when direct slavery is abolished, it is replaced by indirect slavery through wages, improving domination. The freed slave ceases to be a slave, while the fired worker remains a worker—an unemployed worker, a disposable object for the capitalist, or cast aside as the lumpenproletariat. It is worse to be a worker than a slave.
There are no natural slaves. Just like humans defeated in war, domestic animals—whether for labor or companionship—are slaves, and machines are too. All have been turned into things, objects that can be destroyed or sold by a master, a ruler.
In the state of nature, there is freedom, which entails cooperation, mutual aid, or destruction, confrontation, and struggle. There is no domination.
We call our social system of domination "civilization." We call freedom "barbarism." Yet a society without domination was and is possible—libertarian, egalitarian, a commune.
Property is theft. The language of power appropriates, and what is appropriated dies, symbolically becomes a zombie. Money, like excrement, grows by parasitizing the living.
To make something common, free, to let it be, to let it live—these are all synonymous expressions.
The one who inspires confidence in us, the one we grant prestige to, is the person who strives most to be free and equal.
In a commune, there are no leaders, no bosses, no rulers, just as there are no serfs, proletarians, or slaves. The most honorable figure, the embodiment of anarchist ideals, is the one who contributes the most, who has the least need, the exemplar of the common good, who helps the most and desires the least to govern—who cares for the freedom of others.
Everything that is model, exemplary, or paradigmatic in unequal societies seems to us low, vile, and disgraceful. To become rich by exploiting others is nauseating. The boastfulness and ostentation of wealth is repulsive. To own others’ labor is pitiable.
In common life, slavery becomes the most repugnant thing, while egalitarian liberty becomes the most cherished, given our shared ontopraxeology.
Mental structures change through praxis, through collective action. Thus, even the isolated individual, as a confederation of selves, can resist, live in opposition to enslavement, and change their mental structure with great effort. This effort can contribute to the broader transformation, one that will occur collectively.
Pongamos ahora un texto más abstracto:
1001. A / An-arché / AnarKía /// Caos / abismo / sin fondo / aprincipial / no fundamentado / indeterminado // bostezo / no estructurado / espontáneo / aleatorio / azaroso / sin sentido / sin significado // Irrepresentable / inenarrable / incontrolable / anónimo /// Incondicionado / infinito / y / libre /// Grupo / no jerárquico / banda / sin jefe // (Homero) // (Heródoto) // (Zenón) // risa de Tersites / Diógenes perruno // ingobernable / salvaje // desmesurado // hybris de (Alcibíades) // Desbordamiento // Inmanente / contingente / accidental / relativo / aparente / efecto sofístico // Cierto animismo / panteísmo / vitalismo / materialismo / (Lucrecio) // Lo místico / (Wittgenstein) / lo sin por qué / y / sin para qué / (Eckhart) // inmanente / contingente / siempre presente // Anarquía / … / AnarKía ///
(Simón Royo Hernández Anarkia / anarcolepsis. Editorial Manuscritos. Madrid 20241).
Input text analysis:This text is a highly conceptual and abstract reflection, playing with philosophical ideas around chaos, anarchy, and existence. It uses a fragmented style, juxtaposing various terms and philosophical references (e.g., Homero, Heródoto, Zenón, Wittgenstein, Eckhart) without conventional syntax. The tone feels intellectual, blending ancient philosophy with modern mysticism, and there’s a sense of ambiguity as it embraces the unstructured, random, and undefinable. It’s an exploration of the ineffable, the indeterminate, and the irreducibly anarchic nature of reality.
Rules to ensure a perfect humanized text:
Keep the fragmented and non-linear structure.
Maintain the philosophical, abstract tone.
Avoid conventional sentence structure; embrace randomness and spontaneity.
Retain the references to historical and philosophical figures.
Preserve the anarchic and chaotic essence of the text.
Avoid questions or cohesive narrative—reflect the essence of chaos and spontaneity.
Humanized text:
A primordial an-archy, an AnarKía // chaos, the abyss, bottomless, without principle, unfounded, undefined // yawning void, unstructured, spontaneous, random, senseless, meaningless // the unrepresentable, untellable, uncontrollable, anonymous // the unconditioned, infinite, and free // a non-hierarchical group, a gang without a leader // (Homer) // (Herodotus) // (Zeno) // the laughter of Thersites, the dog-like Diogenes // ungovernable, wild // excessive, Alcibiades’ hybris // overflowing // immanent, contingent, accidental, relative, apparent, sophistical effect // a certain animism, pantheism, vitalism, materialism (Lucretius) // the mystical (Wittgenstein), without why and without purpose (Eckhart) // immanent, contingent, always present // Anarchy... AnarKía...
NOTA