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In Marxist philosophy, the term 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 reification, commodity fetishism presents economic value as inherent to the commodities, and not as arising from the workforce, from the human relations that produced the commodity, the goods and the services. In the first chapter of Capital: A Critique of Political Economy (1867), commodity fetishism is used to explain how the social organization of labour manifests in the buying and selling of commodities (goods and services). In the marketplace, social relations among people — who makes what, who works for whom, the production-time for a commodity, etc. — are represented as social relations among objects. In the process of commercial exchange, commodities appear in a depersonalized form, obscuring the social relations inherent to their production. Marx explained the sociology of commodity 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 political economists. Marx borrowed the concept of "fetishism" from The Cult of Fetish Gods (1760) by Charles de Brosses, which proposed a materialist theory of the origin of religion. Moreover, in the 1840s, the philosophic discussion of fetishism by Auguste Comte, and Ludwig Feuerbach's psychological interpretation of religion also influenced Marx's development of commodity fetishism. Marx's first mention of fetishism appeared in 1842, in his response to a newspaper article by Karl Heinrich Hermes, which defended Germany on religious grounds. Hermes agreed with the German philosopher Hegel in regarding fetishism as the crudest form of religion. Marx dismissed that argument and Hermes's definition of religion as that which elevates man "above sensuous appetites".

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