抽象與物化是馬克思拜物教批判的兩個重要范疇,但它們之間的關系仍需進一步澄清。首先,勞動被抽象的過程同時也是"人格的物象化"過程。在交換過程中,生產者的人格及其關系都被抽象掉了,只留下勞動產品相互中介而形成的閉合體系的外觀。抽象勞動揭示的是商品拜物教內在的、超感覺的"幽靈",而"人格的物象化"闡述的則是這個"幽靈"借以表現自身的、物的外觀。其次,抽象統治與"物象的人格化"其實質都是社會統治,即非人格的、客觀的社會形式對個人的支配與強制。抽象統治是物象的人格化的內在實質,"物象的人格化"是抽象統治的外在表現。最后,現實抽象與物化假象都源于抽象的社會現實基礎上個人參與社會活動的無意識,只有通過革命實踐,個人以共同體的方式有意識地掌握社會生產力,才能最終解決抽象與物化問題。只有實現抽象與物化之間的相互格義,才能更深層次地理解馬克思的拜物教批判。

The abstraction and the reification are two significant categories in Marx’s critique of fetishism. But,what’s the relationship between them? Firstly,the process of abstraction of labor is the course of ‘reification of persons’. The producers ’ persons are abstracted out when they exchange their products while leaving an appearance of a system of products merely. The abstract labor is a supra-sensible ‘specter’in the commodity,and a thing or a material is the specter’s appearance. Secondly,the same essence of abstract domination and‘personification of things’ is social domination,i. e. the individuals in modern society are dominated by the impersonal and objective social form. Lastly,the real abstraction and the reified appearance both result in the individuals’ non-consciousness when they join social actions. But only they grasp the productive power of society consciously through a real community in the revolution,can the questions of abstraction and of reification be resolved completely. Only if we interpret abstraction and reification by each other,we can understand Marx’s critique of fetishism more deeply.