Mass surveillance is no longer a marginal concern in American life. It is the silent architecture of a society managed from above and distrusted from below. The cameras aimed at students, workers, and the precarious class reflect a deeper spiritual, political, and moral crisis among the elites who designed the systems now monitoring the rest of us.
Universities, corporations, city governments, and federal agencies increasingly rely on surveillance tools to manage populations whose economic security has been gutted by the same leaders who now demand behavioral compliance. Cameras proliferate, keystrokes are tracked, movement is logged, and predictive algorithms follow people across campuses, workplaces, and public spaces. Yet those responsible for creating the conditions that justify surveillance—politicians, corporate boards, university trustees, executive donors, and policy consultants—operate in near total opacity. Their meetings take place behind closed doors, their decisions shielded from public scrutiny, their influence networks essentially invisible.
This is not a coincidence. It is the logical extension of a neoliberal elite culture that elevates market logic above moral obligation. As the Higher Education Inquirer documented in “How Educated Neoliberals Built the Homelessness Crisis,” the architects of modern austerity—professionalized, credentialed, and trained in elite universities—constructed social systems that demand accountability from the poor while providing impunity for the powerful. Their policy models treat human beings as units to be managed, scored, nudged, and surveilled. Surveillance fits seamlessly into this worldview. It is the managerial substitute for solidarity.
The moral void of this elite class is perhaps most visible in the realm of healthcare. The Affordable Care Act, whatever its limitations, represented a modest attempt to affirm that healthcare is a public good and that access should not depend entirely on wealth. But the undermining of Obamacare under Donald Trump laid bare how deeply the nation’s policy culture had descended into nihilism. Trump’s efforts to gut the ACA were not about ideology or fiscal prudence; they were an expression of power for its own sake. Funding for enrollment outreach was slashed. Navigator programs were dismantled. Work requirements for Medicaid were encouraged, despite overwhelming evidence that they punished the sick and disabled. The administration promoted junk insurance plans that offered no real protection, while lawsuits were advanced to overturn the ACA entirely, even if doing so meant millions would lose coverage.
This assault revealed the moral collapse of a political and economic elite that had grown comfortable with cruelty. It was cruelty performed as policy, sanctioned by corporate donors, embraced by right-wing media, and tolerated by the broader professional class that rarely speaks out unless its own interests are threatened. Even many of the centrist neoliberal policymakers who originally shaped the ACA’s cost-sharing structure responded with timidity, reluctant to confront the underlying truth: that the American healthcare system had become an arena where profit mattered more than survival, and where surveillance of the poor replaced accountability for the rich.
As traditional moral frameworks lose their authority—whether organized religion, civic duty, or shared ethical narratives—many Americans have drifted into agnosticism or atheism not enriched by humanist values, but hollowed out by a sense of futility. Without a shared moral anchor, people retreat into private meaning or abandon meaning altogether. In this void, conspiracy theories flourish. People know they are lied to. They sense power operating behind closed doors. They see elite institutions fail repeatedly without consequence. When institutions offer no transparency, alternatives emerge in the shadows.
The elite response is predictable: condemn conspiracies, scold the public for irrationality, invoke the language of “misinformation.” But this reaction deepens the divide. The same elites who created opaque systems—financial, academic, political, and technological—now fault ordinary people for trying to make sense of the opacity. In a society where truth is managed, measured, branded, and optimized, conspiracy becomes a form of folk epistemology. It is not always correct, but it is often understandable.
Mass surveillance is therefore not the root of the crisis but its mirror. It reflects a ruling class that no longer commands moral authority and a public that no longer trusts the institutions governing it. It reflects a society that treats the vulnerable as suspects and the powerful as untouchable. It reflects a political order in which the dismantling of healthcare protections is permissible while the monitoring of poor people’s bodies, behaviors, and spending is normalized.
If the United States is to escape this downward spiral, the cameras must eventually be turned upward. Transparency must apply not only to individuals but to corporations, boards, agencies, foundations, and the political donors who shape public life. Higher education must cease functioning as a credentialing arm of elite impunity and reclaim its role as a defender of democratic inquiry and human dignity. Public institutions must anchor themselves in ethical commitments that do not depend on religious dogma but arise from the basic principle that every human being deserves respect, security, and care.
Until that reconstruction begins, the nation will remain trapped. The elites will continue to rule through metrics and surveillance rather than legitimacy. The public will continue to oscillate between nihilism and suspicion. And the moral void at the center of American life will continue to widen, one camera at a time.
Sources
Shoshana Zuboff, The Age of Surveillance Capitalism
David Lyon, Surveillance Studies
Higher Education Inquirer, How Educated Neoliberals Built the Homelessness Crisis
Wendy Brown, Undoing the Demos
Christopher Lasch, The Revolt of the Elites
Sarah Brayne, Predict and Surveil
Elisabeth Rosenthal, An American Sickness







