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/