{"resolved":true,"match_type":"uuid","source_type":"original_book","book_id":"50b7f922-b940-4a05-8eb0-c4dc0d8ec9ed","title":"Digital Capitalism","author":null,"edition":null,"publisher":null,"year":null,"isbn":"2021022153","requested_by":"printed_page","book":{"source_type":"original_book","book_id":"50b7f922-b940-4a05-8eb0-c4dc0d8ec9ed","id":"50b7f922-b940-4a05-8eb0-c4dc0d8ec9ed","uuid":"50b7f922-b940-4a05-8eb0-c4dc0d8ec9ed","title":"Digital Capitalism","normalized_title":"digitalcapitalism","author":null,"edition":null,"publisher":null,"year":null,"isbn":"2021022153","isbns":["2021022153","9781032119182","9781032119205","9781003222149","2405518376"],"parsed":true,"ai_readable":true,"document_type":"book","page_count":343,"navigation_url":"https://workshop.closeclaw.top/ai/book/50b7f922-b940-4a05-8eb0-c4dc0d8ec9ed","title_url":"https://workshop.closeclaw.top/ai/title/Digital%20Capitalism","fixed_page_url_template":"https://workshop.closeclaw.top/ai/book/50b7f922-b940-4a05-8eb0-c4dc0d8ec9ed/page/{printed_page}","path_api_url_template":"https://workshop.closeclaw.top/api/ai/book/50b7f922-b940-4a05-8eb0-c4dc0d8ec9ed/page/{printed_page}","read_url":"https://workshop.closeclaw.top/api/ai/read/50b7f922-b940-4a05-8eb0-c4dc0d8ec9ed","page_url":"https://workshop.closeclaw.top/api/ai/books/50b7f922-b940-4a05-8eb0-c4dc0d8ec9ed/page","search_url":"https://workshop.closeclaw.top/api/ai/books/50b7f922-b940-4a05-8eb0-c4dc0d8ec9ed/search"},"page":{"printed_page":197,"pdf_page":211,"physical_index":211,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"d4b789d3009031d9fa3d18a55ae3fe6ecf77206b4a3615819cc17792cbda27c3"},"chapter":"DIGITAL CAPITALISM","content":"The social relations between workers’ labour appear not “as direct social relations between persons in their work, but rather as material relations between persons and social relations between things” (Marx 1867, 166). Marx calls this phenomenon “the fetishism which attaches itself to the products of labour as soon as they are produced as commodities” (p. 165). He summarises the causes of the commodity’s fetish character in the following words:\n\nObjects of utility become commodities only because they are the products of the labour of private individuals who work independently of each other. […] Since the producers do not come into social contact until they exchange the products of their labour, the specific social characteristics of their private labours appear only within this exchange. (p. 165)\n\nThe notion of commodity fetishism points out that phenomena such as commodities and money are ubiquitous in our everyday lives in capitalist society. Given their thinglike status, we cannot directly see where they are coming from and how they have been produced. Therefore capitalism, commodity exchange, and money appear to be natural forms of the organisation of society, to which no alternatives exist. Fetishism de-historicises society. Fetishism is on the one hand a particular aesthetic of the commodity. On the other hand, all ideology is fetishistic in character as it attempts to legitimate, naturalise, and justify specific forms of domination and exploitation.\n\nThe most influential theoretical take-up of Marx’s notion of commodity fetishism can be found in Georg Lukács’ (1971) book History and Class Consciousness. Commodity logic conceals “every trace of its fundamental nature: the relation between people” so that “a relation between people takes on the character of a thing and thus acquires a ‘phantom objectivity’’’ (Lukács 1971, 83). Lukács coined the notion of reification. Generally speaking, reification (another term for it is alienation) means conditions under which humans are not able to control and determine the structures that shape their lives. Reification therefore can exist in all realms of life (Fuchs 2016, chapter 5).\n\nChapter Eight | Big Data and Critical Marketing\n\n197\n\nKey Theoretical Approaches","previous_page":196,"next_page":198}