Infrastructure and resource conditions have a propensity to reflect on the individual. After all, infrastructure and resources are mediums through which individuals are mutually and simultaneously renewed over time.
What I mean is this: if someone hits a pothole, or there is a mechanical failure and they lose control of the vehicle, hitting someone else, or cause a number of other chain reactions that result in harm, it doesn't matter what conditions are on the ground, the individuals involved are going to feel not a small measure of guilt, and such an experience is going to profoundly alter their images of themselves and their worldviews.
The host that serves guests poisonous foods is going to preside over the suffering of loved ones, and feel like a disgusting failure regardless of personal culpability. The farmer can look over a drought-strangled crop and feel personally useless. The laid-off worker who can no longer afford house payments and is turned to the street along with family feels instinctually responsible, no matter the cognizance of the injustice. And so on.
The physical violence done to the individual through decaying infrastructure and dwindling resources is at the same time a profound personal and spiritual violence, and that devastation leads to further destruction of infrastructure and resource, through mismanagement and interpersonal conflict and carelessness and all the like, and on it goes.
It is as if people are being placed on the rack to be stretched out and tortured by the very bones and sinews which they are supposed to be compose, and which serve to connect them to each other and nurture them in turn.
In fact, the currently running TV comedy "The Good Place" imagines a hellish afterlife in which demons torture people by consciously subjecting them to carefully designed material and spiritual chaos, discord, and confusion, much of it environmental and relational, leading to hilarious results. As a fictional device it is entertaining, but its less interesting to imagine it as a real possible metaphysical construct, than as a fictional compression of a vast and terrible process, peculiar to modernity, that proceeds as a matter of course.
So a society is very much a general commitment to the flourishing or at least the wellbeing of the individual. Standing alone as a statement, this is noncontroversial and at the root of many a theory of society. But it gets much more complicated on the ground and in motion.
Where did The Machine come from, if not through the actions of multitudes within cascading generations, metabolizing together for the sake of flourishing and wellbeing. But it has all extended too far, recklessly expanding and contracting, pulverizing those caught under its blooms, and rending its own children to break them down into constituent parts when it has to contract and reshape upon meeting its limits.
A social body must beware of the multitude of powers that it unfolds to perpetuate itself, as these powers must be maintained over time for the sake of all. Power for the sake of itself is a commitment to nothing, and soon enough its impressive energy flows become the implements of torture for its wielders.
