The revolutions of the past centuries
have brought social revolt in the
name of ‘the people’ — for the
benefit of oligarchy.
The single true resistance to capitalism and its moneyed interests can come only from a return to the idea of the organic state and its traditional guild economies.
How far back this dialectic goes – social revolt in the name of ‘the
people’ for the benefit of oligarchy – is indicated by Spengler’s
reference to the revolt of Tiberius Gracchus, serving as a lackey
for the Equites, a former military caste that had become an
oligarchy. When the Duc d’Orleans paid the dregs of Marseilles
to act as a revolutionary mob, expecting he would become First
Citizen of the Republic, he was acting as a precursor of Jacob
Schiff and George Soros. What the mob overthrew in the name of
‘liberty’ and for the benefit of the bourgeoisie and later oligarchs
was the final vestige of the traditional – organic – social order of
Western Civilization that had been inherited from Rome and
fine-tuned by the Church into a uniquely Western ‘Gothic’ form.
This was ‘class struggle’, but not precisely in the order and
direction assume by Marx. Rather than a lineal ‘progression’ (the
‘dialectics of history’, according to Marx ) of serfdom –
capitalism/liberalism – socialism – communism, the dialectic has
been of serfdom – liberalism/socialism – capitalism – oligarchy.
Spengler and Brooks Adams were much better historians in
explaining cycles of rise and fall and the role played by money.
Conversely, while Francis Fukuyama and other apologists for
liberalism have argued that it is capitalism that is the epitome of
history, beyond which there is nothing better, Spengler, Evola
and other philosopher-historians of the actual Right, contend
that capitalism is the final symptom of a civilization in its death-
throes, the triumph of money; while Plato in The Republic long
previously saw oligarchy and then democracy as the symptoms
of decay.
https://arktos.com/2018/10/03/the-left-the-right-and-social-revolt-part-1/