Every other commodity now becomes a mirror of linen's value". At this point, the particular use-value of linen becomes unimportant, but rather it is the magnitude of value (determined by socially necessary labor time) possessed in a quantity of linen which determines its exchange with other commodities. This chain of particular kinds (different commodities) of values is endless as it contains every commodity and changes constantly as new commodities come into being. Marx begins this section with the table: Marx then divides this subset of section 3 into three parts: Here, Marx illustrates the shift to money form. Universal equivalent form or universal exchangeability has caused gold to take the place of linen in the socially accepted customs of exchange. Once it had reached a set value in the world of commodities, gold became the money commodity. Money form is distinct from sections A, B, and C. Now that gold has a relative value against a commodity (such as linen), it can attain price form as Marx states: This illustrates the application of price form as a universal equivalent. Marx concludes this section by pointing out that "the simple commodity-form is therefore the germ of the money-form". The simplified application of this idea is then illustrated as such: Marx's inquiry in this section focuses on the nature of the commodity, apart from its basic use-value. In other words, why does the commodity appear to have an exchange-value as if it was an intrinsic characteristic of the commodity instead of a measurement of the homogenous human labor spent to do the commodity? Marx explains that this sort of fetishism, which he attributes to a thing a characteristic when it is actually a social product, originates in the fact that under a commodity based society the social labour, the social relations between producers and their mutual interdependence, solely manifest in the market in the process of exchange. Therefore, the value of the commodity is determined independently from private producers so it seems that it is the market which determines the value apparently based on a characteristic of the commodity; it seems as if there are relations between commodities instead of relations between producers. Marx also explains that due to the historical circumstances of capitalist society the values of commodities are usually studied by political economists in their most advanced form, i.e. money. These economists see the value of the commodity as something metaphysically autonomous from the social labor that is the actual determinant of value. Marx calls this fetishism—the process whereby the society that originally generated an idea eventually and through the distance of time forgets that the idea is actually a social and therefore all-too-human product.