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Reification is a term generally used to critique consumer culture. It describes the moment when people mistakenly see objects of human creation (everything from ideas, to language, to material objects, to our entire society) as real things or objects. People thereby fail to recognize the human creation behind these objects. Reification also refers to the act of abstracting peoples' actions from the people themselves so that human actions falsely appear to take on a life of their own. Conversely, reification has also been seen by some as a necessary social process that maintains ongoing social relations or extends and enhances the self.

Three disparate examples are illustrative of reification. People see other people falsely when they regard individuals as “things,” “types,” or “services” (e.g., “prostitutes,” “fast-food workers,” “surrogate mothers”) rather than as human beings. People see objects falsely when they turn them into commodities (e.g., when a house is turned into an “investment property” rather than a “residence;” Bewes 2002, 4). People see their entire world falsely when they refer to it as a natural entity out of their control. For instance, when people refer to “society” as something with power, they have reified society. Society cannot act, only people can.

Theories of Reification

Theorists from a range of disciplines have offered different explanations of reification. These include its origins and location, why it occurs, and whether or not it is unavoidable or even undesirable.

Nineteenth-century theorist and author of Capital, Karl Marx, saw human labor as the essential root of human social relations. He associated reification with the macroeconomic sphere of capitalist production and the social relations of labor. He observed that private ownership and exchange under capitalism created an unprecedented amount of commodities (something of use made by human labor that can be traded). It also transformed labor into a commodity, which workers (the proletariat) were forced to sell to capitalists for a wage. The separation of human labor from laborer's use (use value) and the selling of it for a wage had caused people to become separated from their work and the objects they created. Furthermore, the proletariat's labor was effectively hidden in the production process; the products they created were separated from them and seen as more valuable than their labor itself. Marx described this process overall as alienation and commodity fetishism. Alienation is a three-part process begun in the workplace whereby workers under capitalism are separated from the end result of their own creative labor, their coworkers, and, subsequently, their own humanity. Commodity fetishism describes the marketplace transformation of direct interpersonal social relations into moneyed relationships around the exchange of products that hides the real class relations that produce these products. Here people fail to see that human labor creates objects (and their value). Marx thought these processes distorted both workers' and owners' view of how the world actually worked. He believed that this would eventually produce a revolutionized proletariat who would overthrow private ownership, establishing a collective system where people would together control economic production and realize their common humanity in labor. Dereification would occur when people clearly saw the entire process of production, realizing themselves and their worlds as a mutual creation (Bewes 2002).

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