拜物教批判是马克思思想成熟时期思考正义的“始源性问题”,从某种意义上讲,拜物教批判与正义批判在马克思那里具有同构性。通过拜物教批判,马克思揭示了物的背后是人的社会关系的实质,进而否定了资本主义正义观的所谓天然性。从拜物教、价值形式与历史过程的关系中,马克思总结出了“正义”的“历史性”特性,从而否定了资本主义正义观的所谓永恒性。当然,揭穿拜物教将物化的社会关系神秘化和永恒化的意识形态企图,也就容易拨开资本主义正义观精心设计的意识形态迷雾。通过拜物教批判的语境分析可以得出这样的结论:马克思的确对资本家剥削工人的剩余价值给予了强烈的正义性谴责,“正义”在马克思那里并没有缺席。

Fetishism criticism is the “original problem” of taking justice into consideration in the mature period of Marx's thought. In a sense, criticism about fetishism and justice has isomorphism in Marx. Through fetishism criticism, Marx revealed the essence of human social relations behind things, and then denied the so-called nature of capitalist justice. From the relationship among fetishism, value form and historical process, Marx summed up the “historical” characteristics of “justice”, thus denying the so-called eternity of capitalist justice. To expose fetishism's ideological attempt to mystify and perpetuate materialized social relations is certainly easy to get rid of the ideological confusion of capitalist justice. Through the context analysis of fetishism criticism, we can draw the following conclusion: Marx did give strong justice condemnation to capitalists' exploitation of workers' surplus value, and “justice” was not absent from Marxism.