 For Haraway, Western culture is extremely fetishistic, mistaking “a fixed thing for the doings of power-differentiated lively beings” (1997, 135). To analyze the web of economic, psychological, and philosophical threads that compose this fetishism, Haraway appeals to the work of Marx, Freud, and Whitehead. Economically, socio-technological relations often are taken to be commodities whose value is intrinsic rather than the product of the labor and practices of organic life. Hand-in-hand with this politico-economic fetishism goes a psychological denial of this substitution that makes the “mistake” of taking things for processes very difficult to recognize. Finally, wound up with these two strands is the philosophical error that misunderstands concrete, relational processes as fixed, simple abstractions (1997, 147). All three threads of this fetishism are bound up in, for example, the computer chip, which is incredibly valuable and necessary to late capitalist, technological society. Locating its value in pieces of metal and plastic and electronic codes, however, we lose sight of the historical and labor processes that produce and sustain the computer’s existence. A product of World War II, the computer was developed to help calculate artillery trajectories so that bombs would be more effective (read: destroy more property and kill more people). Today, computer chips and mother boards often are produced by Asian women in the U.S. and various third-world countries, who are seen as especially appropriate for such jobs because of their “Oriental” nimble finger work and attentiveness to small details (1991, 154, 177). When we fetishize the chip, we are incapable of seeing this “final appropriation of women’s bodies in a masculinist orgy of war” (1991, 154). That is to say, we render ourselves incapable of understanding how the materials, processes, and concerns of a highly militarized, technoscientific culture shape the world and our very selves.