For decades, we've been hearing how everyone should 'take responsibility for their actions,' and that we are each responsible for our 'success' (or lack thereof). And because this is obviously pretty glib, it's fostered a kind of reflexive denial in others. As such, we seem to me stuck in a false dichotomy, which leads us us to ignore a very important point. Namely, that we are actively socialized not to take responsibility for our actions, and not to apply our values, for a large part of our lives. Namely, when we perform institutional roles, especially but not limited to when we do 'our jobs.' And that seems to me a pretty important omission, given the amount of time we spend acting out such roles (aside from 'worker', 'boss' or 'manager', also 'student', 'teacher', 'parent' and so on), because of how influential those institutions are, and because what we do while working for institutions tends to affect how we think and act 'privately'.*
As I've argued previously, the society we live in today strongly encourages us to reason meritocratically, and to embrace notions such as that your moral value depends on whether and how highly others value you. In extreme cases, this can include dismissing people and their needs wholesale (such as when we categorize the other as our property, or as a pest or monster). Now as I see it, Marshall Rosenberg, Walter Wink, and Walter Kaufmann have made compelling cases that both this way of thinking, and the accompanying conviction that it's okay to employ violence to "put people in their place," or to realize a desired outcome, have to be actively taught, as they aren't very intuitive; and that even though most people alive today think this way, in our better moments we will still strive to embody egalitarianism and respect for all life -- which also happens to be the only stance that is consistent with the notion that equal needs merit equal consideration (as the alternative will always mean at least some people are being treated as means). And there is quite compelling archaeological and anthropological evidence suggesting that hierarchical organizational forms are a relatively recent development, after a long period in which humans organized themselves along fairly egalitarian (if violent) lines.
Both David Harvey and Noam Chomsky have already done a lot to analyze and explain the rise of neoliberalism. Both agree that it should primarily be understood as a political project, aimed at discouraging, and keeping 'ordinary' people from participating in politics, after the events of the 1960s.* But where Harvey's account of the start of the counterrevolution only includes the conservative response, Chomsky points out that elite liberals were just as disturbed by what they termed "an excess of democracy". He notes, describing the Trilateral Commission's The Crisis of Democracy:
This is a consensus view of the liberal internationalists and the three industrial democracies. They—in their consensus—they concluded that a major problem is what they called, their words, “the institutions responsible for the indoctrination of the young.” The schools, the universities, churches, they’re not doing their job. They’re not indoctrinating the young properly. The young have to be returned to passivity and obedience, and then democracy will be fine. That’s the left end.
As Walter Wink has pointed out, violence is a tool that allows us to realize certain outcomes that seem desirable to us: to change either the person we inflict it on, or those around them, by 'making an example' of them. Resorting to violence as a matter of policy (as our current justice system does) presupposes that people willingly act badly, so that there's no point trying to change their thinking: all we can do is declare undesirable behaviors 'punishable offenses,' so that the 'bad people' will have 'reasons' to not do the thing. Yet, as Marshall Rosenberg has noted, if fostering lasting behavioral in people is our aim, then violence never works, because while people may comply, they lack intrinsic motivation to act differently. For that, we need to ask -- and care about -- why people choose to harm others, so that we can to try and show them ways to meet their own needs in ways that don't involve harm to others.*