The concept of the “robot,” a mechanical replacement for a human worker, seems to have been one of those things that was just in the air at the turn of the twentieth century, across the world. As is now well known, the English word was coined by the Czech writer Karel Capek (who credited his brother Josef for the inspiration, from the Czech word robota, forced labor). In the interesting short article, “Techno-Utopias And Robots In China’s Past Futures” in the new, free anthology Proletarian China: A Century of Chinese Labour, Craig A. Smith details the early history of robots in Chinese literature, which is not completely unlike the Western science fiction of the day. Here are some excerpts:
The idea of animated or mechanical humanoid servants and labourers appeared in classical Chinese texts. Mozi, a utilitarian philosopher active in the fifth century BCE, even created mechanical birds and beasts, and is now the namesake of a technology company. However, the concept of a ‘machine-man’ (机器人, the modern Chinese word for robot) only made its way from elite texts into the popular imagination towards the end of the Qing Dynasty.
Around the turn of the century, the entire world became fascinated with the idea of humanoid automatons and their potential for labour. The most memorable example of this in the West is the Tin Woodman from The Wonderful Wizard of Oz (1900), a depressed cyborg lumberjack yearning for a heart. Chinese fiction was in step and introduced labour automatons but with decidedly Chinese characteristics. In 1905 and 1906, the newspaper Southern News serialised a lengthy novel by Wu Jianren entitled The New Story of the Stone (新石头记).
Although other Chinese science fiction writers penned stories with automatons at the time, Wu’s novel was a wonderland, its plot following Jia Baoyu, the protagonist of the eighteenth-century Dream of the Red Chamber (红楼梦), China’s most famous novel, into a twentieth-century technological utopia. Passing through a technological device called a ‘civilisation mirror’ (文明镜), Jia enters this utopia and is immediately served tea by a talking automaton ‘boy’ servant. The journey then proceeds through a melange of advanced technologies, including flying machines and submarines.
It might have been around this time that Kang Youwei wrote the Book of Great Unity (大同书). The complete volume did not appear in regular print until 1935, eight years after his death, leading to controversy and numerous studies on the dating of the text. Tang Zhijun’s extensive research has shown that Kang most likely finished his manuscript in 1902, a finding corroborated by Wang Hui.
Building on a few short chapters from [the Confucian classic] The Book of Rites (礼记), and contextualising these ideas within the modern reality of nation-states and new political economies, Kang envisioned a future world with no suffering. He saw robots playing an important role in his Confucian utopia, yet his position as a member of the literati class shaped his understanding of how robots would bring an end to the traditional hierarchies: ‘There will be no slaves or servants, but their functions will be performed by machines, shaped like birds and beasts.’
Kang imagined that ‘in the time of the Great Peace, there will be no suffering. Labourers will only find enjoyment.’ This will be possible because they will only put their skills to use in creating works of
art, as the heavy lifting will all be done by robots. Like H.G. Wells, Kang saw technological advancements bringing an end to toil and opening the door to universal leisure: ‘One will order by telephone, and food will be conveyed by mechanical devices—possibly a table will rise up from the kitchen below, through a hole in the floor. On the four walls will be lifelike, “protruding paintings”.’
This great trust in the emancipatory potential of science continued throughout the twentieth century, and revolutionaries, including Mao Zedong in his youth, found Kang’s work inspirational. However, largely
due to his promotion of constitutional monarchy, Kang is now remembered as a conservative opponent of revolution.