If it did serve that purpose, it would do so with high volatility. Social unrest is dependent on macroeconomic factors such as unemployment and recession. Assuming humanities degrees are commercially less desirable than the alternatives, you'd be handing a lot of free time to a bunch of revolutionaries at the worst possible moment.

There seems to be a pretty heavy correlation v. causation problem here because your two primary examples are situations where the shut downs occurred in part because everything else was already falling apart a fair bit.

That seems to presuppose that such people are (only) born, not persuaded into such a mindset by other radicals in, i.e., teaching positions in academia.

May 1968 protests, which exploded once the university was shut down by the government.

Steve Sailer has been interested in the 1960s and has done some research and speculation, you might want to check out his articles on the matter. Also there was recently some discussion of 1968 on iSteve.

Another theory of the Sixties: Vatican II

A commenter wrote:

I enjoyed your post on Takimag today, as I have appreciated so much of your writing online over the years. What prompts me to write just now is that I too have pondered “the Sixties” for quite some time. I do not have an answer to the mystery of why the 1960s happened as they did, but one thing I do know is that the mystery is larger than your column indicates.

As you know, in France “the Sixties” are “’68,” and their “‘68ers” are our “Boomers,” more or less. Since so much of what we associate with “the Sixties” in the U.S. really refers to the period of 1968-74, I more often contemplate the question of why “1968” happened. And the big problem, or mystery, is that 1968 happened most everywhere. There was a ’68 in France, in Germany, in the U.S., in Mexico City, in Japan, and even---one could say---in Prague. There were smaller eruptions in England, in Canada, in Italy, etc. In each of these countries, the political narrative focuses on pretty much local concerns: In the U.S., it is a matter of racial justice and the Vietnam War. In Germany, it is a matter of the sons coming to realize the sins of the fathers during WWII. In France, it is a combination of Algerian decolonization and sexual freedom for students. And so on. The problem is that there are so many discreetly local “causes,” and yet there is a single, global “effect”---revolution by the young. For there to be so global an effect, there must be a global cause, I should think. What can it be? It cannot be racial justice, surely, for that had next to nothing to do with France or Germany, or hardly anywhere else than the U.S.

For some in Europe, the global narrative concerns a generational coming to terms with the sins of the fathers during WWII. That makes some sense ---after all, the World War was a global experience, and no one on the continent was spared a great deal of sordidness in 1939-45. But in the U.S., WWII remains the Good War, so it cannot possibly be the case that 1968 represents our coming-to-terms with the sins of the fathers. Some American writers suggest that it is oral contraceptives, a technological development, that did it. But could that really explain Mexico City? And how could that revolution in the intimate sphere be related to the quite political nature of the agitation we associate with 1968/the Sixties anyway?

The only original speculation I could offer is that it might have had something to do with Vatican II. The thought would be that, ever since 1789, the West, broadly, had sought a happy medium between the poles of Revolution and Reaction, and the Catholic Church represented the latter pole. In Vatican II, the Church seemed suddenly to leave the field, or indeed, seemed to throw itself on to the other pole. This created a disorientation of the entire political spectrum---for where is the golden mean between the French Revolution and a no-less Revolutionary Church? I am drawn to this sort of speculation because it is a cause no less extensive than its effect---though of course Japan represents the hard case even there.

In any event, it remains a great mystery---much more mysterious than 1848, for example. I’m glad to find someone else who finds it all equally puzzling, rather than something to be taken for granted.

...

This sudden announcement, which caught the Curia by surprise, caused little initial official comment from Church insiders. Reaction to the announcement was widespread and largely positive from both religious and secular leaders outside the Catholic Church,[7] and the council was formally summoned by the apostolic constitutionHumanae Salutis on 25 December 1961.[8][9] In various discussions before the Council actually convened, Pope John often said that it was time to open the windows of the Church to let in some fresh air.[10]

My inner metacontrarian can't help but speculate about the stupidity of opening the windows in facilities containing biohazards.

Or gainfully employing people who were political radicals, e.g. Bill Ayers.

I don't think academic philosophy is good in preventing it's members from starting radical social movements.

People like Noam Chomsky do quite a lot of social activism while they hold tenure.