The concept of "Merchandise Fetishism" elaborated by Marx in Capital acquires great social and political importance as the logic of capital is opposed to social logic. In other words, the logic of capital puts the social at its service and whose effects we can observe in a subjectivity built on the dissolution of the social and ecological fabric. Hence the need for different readings that are made in this text.

Eduardo Grüner in "You live also (and especially) from a fetish. Capitalism and subjectivity: fetishism between Freud and Marx" develops a hypothesis: "what has classically been called critique of ideology cannot be anything else, its most basic components , than a critique of the fetishization mechanism of reality".

Cristián Sucksdorf in "The fetishism of the merchandise and our secret" states that with this concept Marx establishes the belonging of the merchandise to the field of subjectivity.

Nestor Kohan in "Rationality, hegemony and fetishism in critical theory" affirms that "The attribution of absolute autonomy to the power of capital, regardless of social subjects, as if it enjoyed its own life and was impregnable, responds to a process that we could call without too much difficulty as `fetishist`". For this reason the importance of the question: What does fetishism consist of?

Oscar Sotolano in "In good we trust. The fetishism of merchandise or the illusion of a future" approaches it from the point of view of religion.

Finally, Pablo Rieznik in "Alienación y fetiche de ayer a hoy (Revindicando a Isaak Rubin)" rescues the work of this author as one of the first texts on the subject. From this perspective he maintains "So that with the theory of the alienation of labor and the fetishism of the commodity, Marx bequeathed to us something more than an introduction to the critique of political economy. There is contained the nucleus of the materialist conception of history : the one that led us to approach human history through the investigation of the ways in which men were producing their lives -their mode of production- and developing their capacities to transform the environment and their social relations of production."