Despite its intimidating size and scope, Capital has the potential to be extremely helpful to scholars and activists concerned with inequality, and I hope to convince at least a few readers of Political Theology Today to add it to their reading lists. Like all economic works, Capital makes claims about what is good for humans, human nature and motivations, and social justice.
For Marx, the Aufhebung of religion – that is, the end and transformation of religion – takes place with an unexpected idea. This is the fetish (and not opium as one might expect). In Marx’s hands, the core meaning of the fetish is a transferral of properties and power. Human beings transfer properties to an object, which then seems to gain life, power and the ability to affect those human beings.