[...] Genuine things are those to which commodities and other means of exchange can be reduced, particularly gold. But like gold, genuineness, abstracted as the proportion of fine metal, becomes a fetish. Both are treated as if they were the foundation, which in reality is a social relation, while gold and genuineness precisely express only the fungibility, the comparability of things; it is they that are not in-themselves, but for-others. The ungenuineness of the genuine stems from its need to claim, in a society dominated by exchange, to be what it stands for yet is never able to be. The apostles of genuineness, in the service of the power that now masters circulation, dignify the demise of the latter with the dance of the money-veils.