The channeling structure of the educational establishment is not insurmountable, even though the formal functions of the individuals that serve as the cogs in the machine remain largely static. The challenge is to influence the philosophical or ideological approach of educators to bring it into alignment with the belief system seeking to subvert the (pre-)existing order.

The historical progenitors of the current social justice movement (Critical Theorists) recognized this fact, and it is for that reason that the educational system was the first target of subversion in undermining the social values, free market ideals and the democratic principles of the west. In hindsight, this was a predictable development; indeed, Marxism's epistemological postulate that (most if not all) people are unable to transcend their knowledge sets with independent reasoning made it an inevitable strategy. Like it or not, this multi-generational strategy has been stunningly successful throughout the west.

The subversion, in part, was achieved by preying on the emotions of educators themselves. Educators, for the most part, see their primary goal as empowering individuals through education. Policies of wealth redistribution, widely believed to be a means of empowering the largest number of people (despite failures in the financial modeling and the countless catastrophic historical precedents), appears on the surface nominally rational (despite its immoral aspects). For this reason, educators were (rightly) deemed easy targets for a political and cultural subversion that opposed the consolidation of capital and at least gave lip service to the concept of opportunity for all.

Unfortunately, rather than subverting the education system to affect a Voluntaryist social and political order or to promote peace and prosperity, it was done with the intent of applying Marxist economic thought to the cultural sphere (which gave rise to the Cultural Marxism movement) - despite its negative stance on individual rights and its insistence on the necessity of violence to achieve the final utopia - both aspects rarely highlighted. This was the cornerstone of subversion that took root within the universities and has become the hysterical anti-free speech, anti-science, identity politics movement we know as social justice today.

This opposition to traditional western values and norms was fomented by placing a premium on self-interested relativism (in comparison to the Christian ethos of love thy neighbour) and an emphasis on the failings of western civilization, all while focusing on the provision of privileges as a compensatory mechanism for real or perceived injustices rather than striving for rational equality. Galland rightly makes this intent to undermine western institutions explicit when he states:

"Critical Theory is a play on semantics. The theory was simple: criticize every pillar of Western culture—family, democracy, common law, freedom of speech, and others. The hope was that these pillars would crumble under the pressure."

And behold... there is more dust than foundation left today in much of academia.