At the end of the series, there are no more princesses. There are no more passive admirers. Those gossiping girls at the end of the series who've forgotten who Utena is are just as much a sign of this as Shiori joining the fencing club. I guess this is what the Revolution is once you frame it in terms of the show's symbolism. They don't necessarily get rid of "princes," since they've retained kendo and fencing and other "princely" customs, what they get rid of is schemers.

And Dios becoming Akio I think is a sign of what all populist ideologies must become. In Umberto Eco's [ulr=http://www.themodernword.com/eco/eco_blackshirt.html]14 Ways of Looking at a Blackshirt[/url], he states that in fascism, the people must be "weak" and in need of a leader, that they must become privileged through association with the group or idea. By becoming associated with that group or idea, they then become privileged "aristocrats" of a sort, which implies that there must then be serfs. To be "saved" is to be privileged. Marx even admitted this aspect of populism, declaring his ideology to be a "dictatorship of the proletariat."

All the would-be princes are also princesses in their own way. Nanami is an obvious example, but like I said, Touga has Akio, Shiori has Juri, etc.

I think it's enlightening to hearken back to the basic symbolism of fascism.

The central image of fascism is the fasces, a bundle of sticks. Individually, the sticks are weak, but collectively, the sticks are strong. This belief is more or less universal among the cast of Utena, except, perhaps, for the fillete revolutionaire herself. Akio and the Seitokai might be fairly strong individually, but all of them cling to the group out of fear and uncertainty. The only thing that separates them from the faceless masses is that they are more concerned with being the cord that binds the fasces than being one of the sticks.

The swords of hatred embody a peculiar form of this ethos. They're not bound by any external factor; they are bound, instead, by a common emotion, and orderly group behavior emerges naturally from it. This enemy is everything that is "soft" and "human" and enduring nonetheless, which is represented by Anthy. This hatred doesn't really emanate from a central processing unit the way religion or political ideology does; it's something reflexive and "natural," and thus, when the object of hatred appears, they organize themselves without prompting.

I interpreted Dios more as trying to free princesses from being princesses, or from being the Rose Bride, to be specific.  However, the intentions of Dios were warped from the beginning as illustrated in the very first scene in the anime with that recycled fairy tale.  Of course, this is rather banal for anyone who has seen the series through even once.  And of course, what the power of Dios meant to each character was molded according to the character's own motives.  Hence why Utena was initially chosen to become the champion who would wield that power since her motives were most true to that of Dios'.

There was nothing intrinsically wrong with revolution because revolution, after all, freed everyone from rejecting their own agency. 

Because SKU is so ambiguous, you can certainly look at the series in context of political ideology since political ideology deals with the balance of power in both a large scale economic and psychological sense.  So in regards to fascism, patriarchy, religion, and personal power in relationships (because really, it's all the same when you get down to the root of it all), it's all relevant to the duels, the motives behind the duels, the power to revolutionize the world, Dios, and so forth.   It's a psychological anime, after all.