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34 pages 1 hour read

Karel Čapek

R.U.R.

Fiction | Play | Adult | Published in 1920

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Themes

The Purpose and Nature of Human Existence

The characters in R.U.R. debate existential questions, or questions pertaining to the meaning of existence. One such question is: What is the purpose of life? Is life is meant to be enjoyed and to be continued? Domin dreams of a world where “[p]eople will do only what they enjoy” (21). Alquist argues that “[o]nly people can procreate” (74), and that giving birth is central to the human experience. However, humans are also the parents of robots. As an unnamed Third Robot declares: “People are our fathers!” (75). Robots evolve to continue life, and Robots Helena and Primus fall in love and procreate; this characterizes them as human at the end of the play.

Both humans and robots discuss humanity in a negative light. Domin believes that hatred is part of human nature: “No one can hate more than man hates man! Transform stones into people and they’ll stone us!” (58). Making robots more human is to stir up their hatred for people, in Domin’s opinion. Damon, a robot leader, echoes this: “You have to kill and rule if you want to be like people. Read history! Read people’s books! You have to conquer and murder if you want to be people!” (74). In the opinion of many robots, humanity is defined by its history of war, colonization, and genocide. Busman also comments on history—“history is not made by great dreams, but by the petty wants of all respectable, moderately thievish and selfish people, that is, of everyone” (60). In other words, the motivations for historic actions are not grand or extravagant, but rather base.

Another element of human nature is the soul. Alquist believes humans are damned because of their violence. However, he still considers the fate of his individual soul in the afterlife. At the end of the play, Alquist seems satisfied with his soul’s progression after realizing Robots Helena and Primus are in love and sends them off to repopulate the earth as a new Adam and Eve. In the end, his soul’s journey is tethered to the salvation of robots, who carry on humanity’s legacy.

Power Relations Constructed by Labor

R.U.R. explores how labor creates power dynamics. Workers are separated from those who don’t work, creating social classes. Domin aims to use robots to elevate humans and allow them to enjoy a life of leisure: “I wanted to transform all of humanity into a worldwide aristocracy. Unrestricted, free, and supreme people. Something greater than people” (54). Aristocrats, also called bourgeois, are the social class that does not have to engage in labor to survive. Their opposite is the proletariat class, or the robots, in Domin’s ideal world. Alquist coins a word to describe these supreme people: “Supermen” (54). This speaks to the power that comes with freedom from labor. It also alienates people from the conditions in which their goods and services are created and provided.

The term master is used throughout the play. This draws on Hegel’s philosophical concept of the master/slave dialectic, discussed in the philosophical context section. Domin “wanted man to become a master” (54), or part of the class that controls workers. Robots who revolt against this dynamic, such as Radius, say they “do not want a master” (37). In other words, they do not want to be controlled by people, especially people who do not work. Furthermore, in becoming more human, the robots desire to control others. Radius says: “I want to be the master of people” (37). The play suggests that wanting power is part of human nature.

By the third act, the power dynamic is flipped: Robots control the earth, and one remaining human, Alquist, does manual labor for them. Radius sees his dream realized when the robots take over Rossum’s factory: “He who wants to live must rule. We are the rulers of the earth! Rulers of land and sea! Rulers of the stars!” (70). The robots kill all of the humans—except one. This leaves only robots to rule the planet, and they are willing to work together. However, neither robots nor humans are interested in equality, that is, working side-by-side. Both enact hierarchies. In the end, the robots order Alquist to work for them in a manner similar to how humans ordered around robots.

The Role of Violence

Human nature and the power dynamics created by labor are linked with violence. In the third act, an unnamed Third Robot says to Alquist: “You gave us weapons. We had to become masters” (74). The desire to become masters stems from access to weapons, he argues.

Those with superior weaponry and the ability to organize their forces control labor and social class. Robots are able to organize their union around the world. Domin hopes to defeat the robots by having new factories make “[r]obots of a different color, a different nationality, a different tongue; they’ll all be different—as different from one another as fingerprints; they’ll no longer be able to conspire with one another” (46). Here, Domin suggests that difference leads to a lack of communication, dissension, and violence.

Alquist subverts this idea. Although he is different from the robots, he does not shoot at them. This makes him stand out among the directors.

Domin’s gun is mentioned early in the first act, foreshadowing its use later. Domin’s last act onstage involves his weapons, solidifying the link between his ideas about humanity’s superiority and hatred. In the Prologue, he shared this belief with Helena: “A man should be a bit of a brute” (24). His aggressive courtship of her shows how violence, for him, is linked with love.

Love and Beauty

R.U.R. has a bookend structure, where the ending echoes the beginning. The play begins with the oddly romantic meeting of Helena and Domin, and ends with the romance between Robots Helena and Primus. Love sandwiches war and violence, the play’s middle.

In the work, beauty is the gateway to love. The characters fall in love with Helena, and Robot Helena, because of the way they look. The other directors share Domin’s adoration. After the robot revolt and the Rossum factory takeover, Alquist laments how without Helena: “There is no love. O Helena, Helena, Helena!” (72). He believes that her death is the death of love.

Both Primus and Alquist call Robot Helena “beautiful” (80, 83). In other words, her beauty is appreciated by both robot and human eyes. Robot Helena gazes in the mirror, examining her hair, eyes, and lips (81). Here, Čapek uses the poetic device of the blazon, a catalog or list of a woman’s features. He also shows how beauty engenders humanity in the robots. Looking at Robot Helena’s beauty causes Primus to act protectively. He stands up to Alquist, saying that he and Robot Helena “belong to each other” (83). Alquist’s perception of Robot Helena’s beauty makes him empathetic to Primus, and to believe Primus has evolved.

The violence of the robots echoes the violence of humanity, suggesting that human nature is centered on hatred and war. However, Alquist ends the play by suggesting that the capacity for love is essential to being a human with a soul. He considers Robots Helena and Primus to be a biblical couple, the first of a new kind of being, machines with human qualities. Their love is proof that they will repopulate the earth. Alquist reconnects with God and experiences joy through his observation of their connection.

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By Karel Čapek