Marxs fetish character of the commodity



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Nevertheless, the elementary form of value passes by an easy transition into a more complete form. The General Form of Value 1. Here, incidentally, is a further clue to the distinction between classical political economy and its later degenerate form in vulgar economy. To avoid the status anxiety of not being of or belonging to "the right social class", the consumer establishes a personal identity social, economic, cultural that is defined and expressed by the commodities goods and services that he or she buys, owns, and uses; the domination of things that communicate the "correct signals" of social prestige, of belonging. Commodities have value only because people not just particular people, but all the people taking part in exchange act as if they do. It is owing to the fact that the linen contains only half as much labour as the coat, and consequently, that in the production of the latter, labour power must have been expended during twice the time necessary for the production of the former. The economic interest of the capitalist is to pay the worker as little as possible, in fact just enough to keep him alive and productive.
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5 Some aspects of Marx’s notion of commodity fetishism


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Marx: A Summary of “The Fetishism of Commodities” | Owlcation


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On Marx’s “The Fetishism of Commodities and the Secret Thereof”

In the book Dialectic of Enlightenment , Adorno and Max Horkheimer presented the Theory of the Culture Industry to describe how the human imagination artistic, spiritual, intellectual activity becomes commodified when subordinated to the "natural commercial laws" of the market. In order to tell us that its own value is created by labour in its abstract character of human labour, it says that the coat, in so far as it is worth as much as the linen, and therefore is value, consists of the same labour as the linen. Therefore, by thus equating the two substances, expression would be given to their chemical composition, while their different physical forms would be neglected. There was, however, an important fact which prevented Aristotle from seeing that, to attribute value to commodities, is merely a mode of expressing all labour as equal human labour, and consequently as labour of equal quality.
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