This is amusing, and makes a couple of sound points, especially this:
In the actual world, decisions do not occur in this kind of vacuum, and it’s just as important to pay attention to the factors that structure individual choices as the nature of those choices. For example, we can ask whether it’s morally justified for me to steal a block of cheese in order to feed my starving, cheese-addicted child. (It is.) But if we focus on hashing out that question, debating how individuals should balance their obligation to follow the law with their obligation to their loved ones, we miss the far more crucial one: why am I even in this situation? The whole reason I am faced with an unpleasant set of choices is that I live in a highly unequal society in which children are deprived of the basic cheeses they need in order to survive. If we zero in on the question of what I should do once my choices have been set for me, we fail to ask whose actions caused me to have those particular options available to me, a.k.a. How Did I End Up On This Fucking Trolley To Begin With? If am forced against my will into a situation where people will die and I have no ability to stop it, how is my choice a “moral” choice between meaningfully different options, as opposed to a horror show I’ve just been thrust into, in which I have no meaningful agency at all? Let’s think a bit more about who put me here and how to keep them from having diabolical power over others. (Some might say this makes the trolley problem the perfect philosophy question for the “neoliberal” era, since it reduces everything to individual choice and tells us there is no alternative to existing power structures. Since the word “neoliberalism” is banned from the pages of Current Affairs, though, we ourselves would not say this.)
This is, as I've argued, indeed the defining feature of bourgeois practical philosophy.
UPDATE: This is apt! (Thanks to Nic Koziolek for the poinnter.)