I would note that ^ book is interesting since it incorporates both Marxism and critical theory and pushes back against the liberal theories which have been in style since the 1990s.
There are differences between fascist states historically, as some were more destructive or counter-productive from the standpoint of the capitalist world-system than others, but generally there isn't much of a coherent ideology behind fascism, and scholars have had a difficult time defining what actually makes it unique; i.e. the "fascist minimum" that makes it distinct from other ideologies. There isn't much of a collected body of fascist "theory" so to speak that makes predictions that can be falsified as true or false. What actually makes it different from just authoritarian, illiberal capitalism? The property structure remains intact.
Basically, it's designed to restore profitability in depressed capitalist economies, I don't mean to say that this is the deliberate goal, like a conspiracy by top capitalists, although it certainly can be in some cases. In the case of Nazi Germany, the resulting war and destruction of much of the world's surplus industrial production allowed profitability and investment to resume after the Great Depression, so in this sense the Nazis saved capitalism despite being destroyed themselves in the process. Capitalism is more like a machine that has its own logic, and according to Marxists, it is a machine that has enslaved humanity according to that logic.
Woodley, the author of that book, also described fascism as a political commodity. I have my own spin on it / kind of vulgar Marxist take. Under capitalism we create commodities with our labor, but do not own the products of our labor; the capitalists do own the products however given their control of the means of production as a class. These commodities then appear back at us on store shelves as like "alien" objects in a sense; not like aliens from outer space here, but as something divorced from us and with magical-seeming properties that give us meaning and purpose. This is a very weird and relatively new kind of society and method of production in human history – a mass consumer society. If you ever go into a shopping mall, you see all these bizarre objects staring at us, and we buy those things to define ourselves… but we made all the stuff in the first place, right? So it's kind of freaky if you think about it. We're buying the stuff back to give us an identity, because we have no identity of our own in capitalism. People did not trade objects like this before the industrial revolution because the technology to produce stuff at this scale, in regimented fashion, did not exist.
If you've ever seen the movie Fight Club, the narrator of the film is talking about trying to derive some identity from his consumer purchases. This is a good example of the Marxist concept of "commodity fetishism." He is fetishizing these commodities, and he is terribly alienated from his work at the same time. What's interesting is he eventually snaps and forms a kind of fascist terror cult called Project Mayhem which gives him more of a sense of purpose and meaning than he could find in his ordinary life.
Anyways, these commodities are lubricating a system of economic production. Capitalists get some money together in the form of a loan, buy means of production and labor and then produce commodities which they sell for the original cost plus an excess (a profit) which is reinvested – or recapitalized – for an expansion. The commodities here are lubricating this exchange of money. It doesn't matter what the commodities are as long as they make money. The point here is to turn money into more money. You, as a worker, are basically a disposable and expendable battery helping power this system. That's normal capitalism.
Now, another problem (for a related set of reasons) is that this is prone to boom and bust cycles, and during the bust part of the cycle, commodity circulation breaks down and people scatter. This is where fascism steps in by providing an emergency identity for people to "buy into." You don't have any rights or any agency to define what this identity is; it's imposed and you can either buy into it or get the hell out or go to jail. The ideology functions through ritualistic displays in which you stare upwards at the leader who expresses the will of the "people" (not of a class, the working class), thereby binding you to the ruling class – the bourgeoisie, whose ownership of productive property remains intact. If in the case of the Pinochet example it succeeds and restores profitability, it collapses.
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