If you understand this, you'll understand the whole nuance there.
Fascists & Absolute Monarchists have a corporatist outlook of political economy as well. --As Giuseppe Bottai testifies here.
<Plato / There won't be any difference, so far as ruling is concerned, between the character of a great household & the bulk of a small city
>Visitor: Well then, surely there won't be any difference, so far as ruling is concerned, between the character of a great household, on the one hand, and the bulk of a small city on the other? – Young Socrates: None. – It's clear that there is one sort of expert knowledge concerned with all these things; whether someone gives this the name of kingship, or statesmanship, or household management, let's not pick any quarrel with him.
<Bodin / A household or family, the true model of a Commonwealth
>So that Aristotle following Xenophon, seems to me without any probable cause, to have divided the Economical government from the Political, and a City from a Family; which can no otherwise be done, than if we should pull the members from the body; or go about to build a City without houses… Wherefore as a family well and wisely ordered, is the true image of a City, and the domestical government, in sort, like unto the sovereignty in a Commonwealth: so also is the manner of the government of a house or family, the true model for the government of a Commonwealth… And whilest every particular member of the body does his duty, we live in good and perfect health; so also where every family is kept in order, the whole city shall be well and peaceably governed.
<Filmer / Political & Economic, No Different
>Aristotle gives the lie to Plato, and those that say that political and economical societies are all one, and do not differ specie, but only multitudine et paucitate, as if there were 'no difference betwixt a great house and a little city'. All the argument I find he brings against them is this: 'The community of man and wife differs from the community of master and servant, because they have several ends. The intention of nature, by conjunction of male and female, is generation. But the scope of master and servant is only preservation, so that a wife and a servant are by nature distinguished. Because nature does not work like the cutlers at Delphos, for she makes but one thing for one use.' If we allow this argument to be sound, nothing doth follow but only this, that conjugal and despotical [lordly / master] communities do differ. But it is no consequence that therefore economical and political societies do the like. For, though it prove a family to consist of two distinct communities, yet it follows not that a family and a commonwealth are distinct, because, as well in the commonweal as in the family, both these communities are found.
>Suarez proceeds, and tells us that 'in process of time Adam had complete economical power'. I know not what he means by this complete economical power, nor how or in what it doth really and essentially differ from political. If Adam did or might exercise in his family the same jurisdiction which a King doth now in a commonweal, then the kinds of power are not distinct. And though they may receive an accidental difference by the amplitude or extent of the bounds of the one beyond the other, yet since the like difference is also found in political estates, it follows that economical and political power differ no otherwise than a little commonweal differs from a great one. Next, saith Suarez, 'community did not begin at the creation of Adam'. It is true, because he had nobody to communicate with. Yet community did presently follow his creation, and that by his will alone, for it was in his power only, who was lord of all, to appoint what his sons have in proper and what in common. So propriety and community of goods did follow originally from him, and it is the duty of a Father to provide as well for the common good of his children as for their particular.
<Hobbes / That a Family is a little City