So, increasingly, under financialized capitalism, which has seen the bleed of financial logics into the fabric of daily life, we are guided to act in the world on the basis of economic imperatives. Our social cooperation with other people is based increasingly on the mediation of money, in the sense that more and more aspects of our lives become “services” and more and more of our material culture becomes commodities [...] That said, as De Angelis (2007, 34–35) takes pains to make clear, the vast majority of relationships and activities that matter to most people are, by and large, based on non-economic values like friendship, family, solidarity, cooperation and equality. In this sense, all points of life are a struggle between, on the one hand, the relentless threat of commodification and, on the other, the semi-autonomous negotiation of values based on the necessities and contingencies of social reproduction. This is not to suggest that there is a set of universally “good” values, which we need only discover and live by, and they are eternally counterposed against “bad” capitalist values. It is to say that capital represents a unilateral value logic that seeks to confine and redirect the negotiation of social values more broadly towards its own ends. Put otherwise, capitalism can and should also be seen as a system that functions to reorient the reproduction of social life towards its own reproduction by coopting, conscripting and reshaping the way values are imagined and practiced, under the banner of commodification, monetization, quantitative measurement and exploitative discipline.