from the pure revolutionary who does nothing but destroys everything), the Conservative Revolutionary sought to give a form to phenomena in an eternal space, a shape that could guarantee their survival among the few things that cannot be lost: Edgar Jung indeed dismissed the idea that true conservatives wanted to "stop the wheel of history". The chivalric way of life they were seeking to achieve was, according to Oswald Spengler, not governed by any moral code, but rather by "a noble, self-evident morality, based on that natural sense of tact which comes from good breeding". This morality was not the product of a conscious reflection, but rather "something innate which one senses and which has its own organic logic." If the values of morality were deemed to be instinctive and eternal, they were logically seen as embodied in rural life. The latter became challenged, Spengler believed, by the rise of the artificial world of the city, where theories and observations were needed to understand life itself, either coming from liberal democrats or scientific socialists. What Conservative Revolutionaries were aiming to achieve was the restoration, within the modern world, of what they saw as natural laws and values: Influenced by Nietzsche, most of them were opposed to the Christian ethics of solidarity and equality. Although many Conservative Revolutionaries described themselves as Protestant or Catholics, they saw Christian ethical premise as structurally indenturing the strong into mandatory, rather than optional, service to the weak. On a geopolitical scale, theorists of the movement adopted a vision of the world (Weltanschauung) where nations would abandon moral standards in their relationship to each others, only guided by their natural self-interest. Völkischen were involved in a racialist and occultist movement dating back to the middle of the 19th century and had an influence on the Conservative Revolution. Their priority was the fight against Christianity and the return to a (reconstructed) Germanic pagan faith, or the "Germanization" of Christianity to purge it from foreign (Semitic) influence. Volksgemeinschaft and dictatorship Thomas Mann believed that if German military resistance to the West during World War I was stronger than its spiritual resistance, it was primarily because the ethos ("character") of the German Volksgemeinschaft ("national community") cannot quickly express itself in words, and as a result is not able to counter effectively the solid rhetoric of the West. Since German culture was "of the soul, something which could not be