How Neoliberalism Became Culture

Neoliberalism as a Cultural “Religion”

The video argues that “neoliberalism” has evolved from a once-specific economic and political doctrine into an all-encompassing cultural force, effectively functioning like a religion.

Origins and Definition

The video traces neoliberalism to the late 20th century, emphasizing the influence of Ronald Reagan and Margaret Thatcher. It describes neoliberalism as favoring:

• Free markets
• Limited government
• Minimal public-service provision
• Unfettered capitalism

It cites David Harvey, who frames neoliberalism as a system in which individual entrepreneurial freedoms are enabled by:

• Strong private property rights
• Free markets
• Free trade

In this view, the state’s primary role is to enforce the legal and security conditions that allow markets to function.

How It Spread

The video claims neoliberalism grew from a fringe position into dominance after the financial shocks of the 1970s. It highlights the example of the so-called “Chicago Boys” and their use of Chile under Pinochet as a test case—one that allegedly went badly, but whose reputation largely survived.

From Ideology to Culture

The video proposes that many people now treat neoliberalism less like a set of policies and more like a worldview that explains:

• why societies feel unfair
• why life feels unstable

It argues that neoliberalism’s logic has become embedded in everyday life and identity.

Neoliberalism as a “Religion” (Walter Benjamin’s Framework)

The central analysis uses philosopher Walter Benjamin (especially “Capitalism as Religion”) to argue that capitalism/neoliberalism operates with religious characteristics:

1. Cultic but lacking formal doctrine Capitalism is portrayed as cult-like—meaningful mainly in relation to economic life—without traditional codified theology.

2. Permanently ongoing worship Unlike religions with specific holy days, the “feast” is every day, requiring continuous participation (e.g., turning car/space/time/jobs into revenue opportunities).

3. Universalized guilt Instead of forgiveness/atonement, capitalism allegedly manufactures guilt and self-blame (“your life sucks because you’re not working hard enough”), reinforced through:

   • “hustle” and entrepreneurial culture
   • political narratives about debt and unemployment

4. A hidden god and purposeless pursuit The ultimate goal is obscured; the “invisible god” is the market. People are urged to keep going because survival depends on it, even as purpose remains unclear.

Human “Sacrifice” as a Feature of the System

Using a provocative analogy to the Aztecs’ sacrificial mythology, the video argues that modern capitalism requires ongoing sacrifice of vulnerable people—such as those priced out of:

• healthcare
• housing
• basic security

This is presented as necessary for continued economic growth. The video also suggests that harms linked to markets—like inflation, wage disputes, privatization, and labor exploitation—can be tolerated or normalized as long as markets keep functioning.

Despair and the Possibility of “Salvation”

The video concludes that Benjamin sees capitalism as both:

• destructive
• uniquely able to absorb everything—including even religion

It presents a “hope” that despair might eventually motivate people to seek transformation. The speaker’s final warning frames the ultimate danger as living as “human sacrifice” to the market.

Presenters / Contributors

• David Harvey (writer/academic; cited and discussed)
• Walter Benjamin (philosopher; cited as the main theoretical source)
• Milton Friedman (referenced as a “ghost” the system may never fully explain)
• Narrator / speaker: the video’s host (not named in the subtitles)
• BetterHelp (sponsor)