In her latest book, Dr. Louise Kaplan, author of the groundbreaking Female Perversions , explores the fetishism strategy, a psychological defense that aims to tame, subdue, and if necessary, murder human vitalities. Through an exploration of such cultural phenomena as footbinding, reality television, and the construction of robots, Kaplan demonstrates how, in a technology-driven world, an understanding of the fetishism strategy can help to preserve the human dialogue that is the basis of all human relationships. Kaplan writes from the heart as well as from the intellect.

Hartmut Böhme’s study of fetishism spans all the way from Christian image magic in the Middle Ages to fetishistic practices in fashion, advertising, sport and popular culture today. In it he provides a thorough exploration of religion, magic, idolatry, sexuality and consumption, charting the mental, scientific and artistic processes through which fetishism became a central category in European culture’s account of itself.

In Fetish, Henry Krips draws together Freudian and Marxian insights to provide accounts of fetishism and the gaze that afford new ways of understanding the relation of the individual to the social, of pleasure to desire. He uses discrete cultural artifacts as windows through which to view local instances of the mediation of pleasure and desire, demonstrating that users of cultural objects adapt them to suit their own strategic ends. Ranging widely over texts and cultures, he discusses Hopi initiation rites, Holbein's painting The Ambassadors, Robert Boyle's early scientific manual New Experiments Physico-Chemical, Toni Morrison's Beloved, the popular television series Mystery Science Theatre 3000, and David Cronenberg's film Crash. Jacques Lacan's theory of the gaze and Louis Althusser's theory of ideology frame Krips's perspectives on fetishism and the discourse of perversion, which he considers in light of postcolonial theory, the history of science, screen theory, and, of course, psychoanalysis. What results is a work remarkable for its clear exposition and its sophisticated synthesis of major theorists, its provocative argument that pleasure comes not from attaining desire but rather from moving around its object-cause.

At the dawn of the new millennium, Western culture is marked by various fantasies that imagine our future selves and their forms of embodiment. These fantasies form part of a rapidly growing discourse about the future of the human form, the disappearing boundary between the human and the technological and the cultural consequences of greater human-technological integration. This book is about those cultural fantasies of fetishism, the different forms they take and the various ways in which the transformative processes they depict can reaffirm accepted definitions of identity or reconfigure them in an entirely new fashion.

Victorian Fetishism argues that fetishism was central to the development of cultural theory in the nineteenth century. From 1850 to 1900, when theories of social evolution reached their peak, European intellectuals identified all "primitive" cultures with "Primitive Fetishism," a psychological form of self-projection in which people believe everything in the external world—thunderstorms, trees, stones—is alive. Placing themselves at the opposite extreme of cultural evolution, the Victorians defined culture not by describing what culture was but by describing what it was not, and what it was not was fetishism. In analyses of major works by Matthew Arnold, George Eliot, and Edward B. Tylor, Peter Melville Logan demonstrates the paradoxical role of fetishism in Victorian cultural theory, namely, how Victorian writers projected their own assumptions about fetishism onto the realm of historical fact, thereby "fetishizing" fetishism. The book concludes by examining how fetishism became a sexual perversion as well as its place within current cultural theory.

This book examines the historical and philosophical links between commodity culture and cultural fetishism.

This book demonstrates the importance of the study of fetishes and fetishism in the study of popular culture. Some of the essays cover rather "conventional" manifestations in the world today; others demonstrate the fetishistic qualities of some unusual items. But all illustrate without any doubt that, like the icon, the ritual, and many other items in society, fetishes, fetishism and fetishists must be studied and understood before we can begin to understand the complexity of present-day society.