Marx on Commodity and Capital Fetishism
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That particular objects become fetishized and seep into each domain of everyday life—economic, religious, cultural, social-sexual, and political—is a reality Karl Marx brought to light through his intuition that the fetish-object was capable of intricate substitutions. Here, we take a look at Marx’s transposition of fetishes to understand how they retain an ambivalent structure, capable of both positive and negative valences. What subsequently develops within modern discourses is an attempt to discern how the fetish can be internally divided against itself. Along with Georg Lukács and Alphonso Lingis, we realize too how the fetishistic nature of our selves is a space allowing for the creation of new forms that permit us to move past our “competences” and into new realms of boundary-crossing forces.