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And now, as this book is drawing to a close, I will whisper in the reader's ear a horrible suspicion that has sometimes haunted me: the suspicion that Hudge and Gudge are secretly in partnership. That the quarrel they keep up in public is very much of a put-up job, and that the way in which they perpetually play into each other's hands is not an everlasting coincidence. Gudge, the plutocrat, wants an anarchic industrialism; Hudge, the idealist, provides him with lyric praises of anarchy. Gudge wants women-workers because they are cheaper; Hudge calls the woman's work "freedom to live her own life." Gudge wants steady and obedient workmen, Hudge preaches teetotalism-- to workmen, not to Gudge--Gudge wants a tame and timid population who will never take arms against tyranny; Hudge proves from Tolstoi that nobody must take arms against anything. Gudge is naturally a healthy and well-washed gentleman; Hudge earnestly preaches the perfection of Gudge's washing to people who can't practice it. Above all, Gudge rules by a coarse and cruel system of sacking and sweating and bi-sexual toil which is totally inconsistent with the free family and which is bound to destroy it; therefore Hudge, stretching out his arms to the universe with a prophetic smile, tells us that the family is something that we shall soon gloriously outgrow.
I do not know whether the partnership of Hudge and Gudge is conscious or unconscious. I only know that between them they still keep the common man homeless. I only know I still meet Jones walking the streets in the gray twilight, looking sadly at the poles and barriers and low red goblin lanterns which still guard the house which is none the less his because he has never been in it.
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In the 1600s, Balthasar Gracian, a jesuit priest wrote 300 aphorisms on living life called "The Art of Worldly Wisdom." Join our newsletter below and read them all, one at a time.
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