“Communism in material production, anarchism in intellectual,” was the formula of modern proletarian thought. — Upton Sinclair

One of the first problems that Jurgis ran upon was that of the unions. He had had no experience with unions, and he had to have it explained to him that the men were banded together for the purpose of fighting for their rights. Jurgis asked them what they meant by their rights, a question in which he was quite sincere, for he had not any idea of any rights that he had, except the right to hunt for a job, and do as he was told when he got it. Generally, however, this harmless question would only make his fellow workingmen lose their tempers and call him a fool.

All this was bad; and yet it was not the worst. For after all the hard work a man did, he was paid for only part of it. Jurgis had once been among those who scoffed at the idea of these huge concerns cheating; and so now he could appreciate the bitter irony of the fact that it was precisely their size which enabled them to do it with impunity. One of the rules on the killing beds was that a man who was one minute late was docked an hour; and this was economical, for he was made to work the balance of the hour—he was not allowed to stand round and wait. And on the other hand if he came ahead of time he got no pay for that—though often the bosses would start up the gang ten or fifteen minutes before the whistle. And this same custom they carried over to the end of the day; they did not pay for any fraction of an hour—for "broken time." A man might work full fifty minutes, but if there was no work to fill out the hour, there was no pay for him. Thus the end of every day was a sort of lottery—a struggle, all but breaking into open war between the bosses and the men, the former trying to rush a job through and the latter trying to stretch it out.

One could not stand and watch very long without becoming philosophical, without beginning to deal in symbols and similes, and to hear the hog squeal of the universe. Was it permitted to believe that there was nowhere upon the earth, or above the earth, a heaven for hogs, where they were requited for all this suffering? Each one of these hogs was a separate creature. Some were white hogs, some were black; some were brown, some were spotted; some were old, some young; some were long and lean, some were monstrous. And each of them had an individuality of his own, a will of his own, a hope and a heart's desire; each was full of self-confidence, of self-importance, and a sense of dignity. And trusting and strong in faith he had gone about his business, the while a black shadow hung over him and a horrid Fate waited in his pathway. Now suddenly it had swooped upon him, and had seized him by the leg. Relentless, remorseless, it was; all his protests, his screams, were nothing to it—it did its cruel will with him, as if his wishes, his feelings, had simply no existence at all; it cut his throat and watched him gasp out his life. And now was one to believe that there was nowhere a god of hogs, to whom this hog personality was precious, to whom these hog squeals and agonies had a meaning? Who would take this hog into his arms and comfort him, reward him for his work well done, and show him the meaning of his sacrifice? Perhaps some glimpse of all this was in the thoughts of our humble-minded Jurgis, as he turned to go on with the rest of the party, and muttered: "Dieve—but I'm glad I'm not a hog!"