Fetishism in sociology

With the aid of Hannah Arendt’s distinction between authentic and inauthentic semblances, this article reconstructs Karl Marx’s notion of commodity fetishism as a phenomenological concept. It reveals two distinct interpretive moments in the fetish: the interpretation of goods as anonymous in exchange and the interpretation of commodity-exchange as natural. As authentic semblances, interpretations in commodity-exchange cannot be “seen through” or corrected with a shift in perspective; in contrast, as inauthentic semblances, interpretations of commodity-exchange can be corrected with such a shift. This reconsideration of commodity fetishism suggests phenomenology and interpretive analysis should contribute to an analysis of region and globe-defining social systems. Sociological Theory publishes work in all areas of theory, including new substantive theories, history of theory, metatheory, formal theory construction, and synthetic contributions. Peer reviewed and published quarterly, Sociological Theory is renowned for featuring the best international research and scholarship and is essential reading for sociologists. American Sociological Association Mission Statement: Serving Sociologists in Their Work Advancing Sociology as a Science and Profession Promoting the Contributions and Use of Sociology to Society The American Sociological Association (ASA), founded in 1905, is a non-profit membership association dedicated to advancing sociology as a scientific discipline and pro...

Term Crossing: Zizek and Fetishism Terminus  Zizek and Fetishism In the introduction to his book, The Sublime Object of Ideology, Slavoj Zizek acquaints readers with his book’s tripartite aim. He plans, among other things, to illustrate concepts fundamental to Lacanian psychoanalysis – an intention which will serve to further his more ambitious goal “to reactualize Hegelian dialectics by giving it a new reading” in the light of Lacanian psychoanalysis – and “to contribute to the theory of ideology via a new reading of some well-known classical motifs” (7). In this broad category of classical motifs associated with the theory of ideology, I aim to describe the evolving relationship between fetishism and the commodity-form. The first chapter opens by examining LacanÂ’s claim that Karl Marx invented the notion of “symptom” (11) – a critical concept employed by both Marx and Freud in their respective disciplines. While novice theorists may initially balk at the thought of trying to integrate psychoanalysis and Marxism, the answer to this initial, seemingly bland query is well-worth the wait. Zizek skillfully elaborates the parallels existing between MarxÂ’s analysis of the world of commodities and FreudÂ’s – followed by LacanÂ’s – analysis of the world of the unconscious. While he highlights the “fundamental homology” (11) between their respective interpretative procedures, he simultaneously moves to guide his readersÂ’ attention to the emphasis on “form”...

Sometimes it’s difficult to understand why racial fetishization is problematic; the act of ... [+] fetishization often seems flattering in nature. getty In our quest to combat racism and oppression, we must look not only at the direct acts of bigotry but we must examine behaviors and actions that seem inconsequential and even affirmative, but that actually perpetuate stereotypes in insidious ways. One such example of that is fetishization. Fetishization often continues the racism we are attempting to eradicate. Awareness is so vital to interrupt our biases. Much of the time, we are attributing certain characteristics to a person because of their race/ethnicity without even realizing that we are fetishizing and objectifying them, because these associations can often be more positive in nature. Saying that you want to associate with someone or date them only because of the racial/ethnic group that they belong to or some aspect of their racial identity may be a good indication that you are engaged in fetishization. Education is vital. In addition to education and awareness, the media can be a powerful purveyor of these racial stereotypes. Seek out media that does not confirm these prejudices but actively works against or counter to them. Consuming this type of counter stereotypical content works to shift our perspectives and perceptions about different racial groups and thus can serve as a powerful way to combat our racial biases.

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Tags: Year: 2011 Length: 5:33 Access: Summary:Seattle rapper Commodity fetishism is the process of ascribing magic “phantom-like” qualities to an object, whereby the human labour required to make that object is lost once the object is associated with a monetary value for exchange. Under capitalism, once the object emerges as a commodity that has been assigned a monetary value for equivalent universal exchange, it is fetishized, meaning that consumers come to believe that the object has intrinsic value in and of itself.The object’s value appears to come from the commodity, rather than the human labor that produced it.In “Wings,” Macklemore associates this process of commodity fetishism with Nike Air Max athletic shoes, explaining his belief as a child that the shoes would make him into a superstar athlete like Michael Jordan. The value of Nike shoes is displaced from the labour time that went into creating them, and instead is infused with an intrinsic value that comes into being through celebrity endorsement or symbols such as the iconic Nike “Swoosh.” “Wings” becomes a statement on how market capitalism seduces us into purchasing products that promise to make our lives better. Macklemore comes to this realization through the song’s narrative, exclaiming, “Nike tricked us all,” before finally realizing as the song comes to an end that “it’s just another pair of shoes.” Through tracks like “Wings,” Macklemore explores the darker side of consumption, urging listeners to crit...

• v • t • e In commodity fetishism describes the economic relationships of production and exchange as being social relationships that exist among things (money and merchandise) and not as relationships that exist among people. As a form of In the first chapter of In the process of As against this, the commodity-form, and the value-relation of the products of labour, within which it appears, have absolutely no connection with the physical nature of the commodity and the material relations arising out of this. It is nothing but the definite social relation, between men, themselves, which assumes here, for them, the fantastic form of a relation between things. In order, therefore, to find an analogy, we must take flight into the misty realm of religion. There the products of the human brain appear as autonomous figures endowed with a life of their own, which enter into relations, both with each other and with the human race. So it is in the world of commodities with the products of men's hands. I call this the fetishism which attaches itself to the products of labour as soon as they are produced as commodities, and is, therefore, inseparable from the production of commodities. Concept of fetishism [ ] The theory of commodity fetishism ( Warenfetischismus) originated from Karl Marx's references to fetishes and fetishism in his analyses of religious superstition, and in the criticism of the beliefs of The Cult of Fetish Gods (1760) by Marx's first mention of fetishism appeared ...

C. Wright Mills was one of the most important critics of Talcott Parsons who succeeded in establishing the image of Parsons as a conservative “grand theorist” out of touch with the real world and its real problems, as passed on in sociological textbooks. In this essay, it is argued that Mills’ “translation of Parsons into English” is a one-sided interpretation based on his own theoretical premises, which he called the sociological imagination. The way Mills conceptualized sociological imagination leans towards an ideological world-view with political ambitions but lacks the necessary theoretical differentiation for an adequate evaluation of Parsons’ general theory of action and the conceptualization of the social system in particular. Given Mills’ premises, it appeared to him as if Parsons could not deal with social conflict, social change, domination and power relationships, which laid the foundations of a narrative quite distinct from the “real” Parsons. The conceptual deficiencies of Mills’ sociological imagination lead into theoretical antinomies and the practical inability to resolve political issues outside of forceful intervention as suggested in the theoretical tradition of Thomas Hobbes. Independent of a political positioning, Parsons’ sophistications in his understanding of power as one of several generalized symbolic media of interaction beyond the Hobbesian utilitarian model are necessary to come to terms with the increased complexity of modern society, both in...

Abstract This chapter discusses fetishism. As a substitute for fundamental trauma, the fetish is a site of disavowal, allowing the subject to better master their world by ridding it of difference. Additionally, by behaving single-mindedly toward the fetish object as if it possesses a sublime quality, the fetishist forecloses other possible worthy objects or sociopolitical goals. Mastery, disavowal, and foreclosure thus become the hallmarks of fetishism. The chapter applies these psychoanalytic insights to international development — particularly its dominant modernization variant — by focusing on two of the latter's top fetishes: growth and technology. It examines how to each fetish is ascribed extraordinary powers, with several important socioenvironmental implications: the domination of the Other; the disavowal of social inequalities and environmental degradation; and the foreclosure of politics. Get help with access Institutional access Access to content on Oxford Academic is often provided through institutional subscriptions and purchases. If you are a member of an institution with an active account, you may be able to access content in one of the following ways: IP based access Typically, access is provided across an institutional network to a range of IP addresses. This authentication occurs automatically, and it is not possible to sign out of an IP authenticated account. Sign in through your institution Choose this option to get remote access when outside your insti...