previously, the question of knowing whether only the taxpayers or also the landless should have the right to vote, or whether a war was just or unjust, or what was the best way to serve the "fatherland". It is clear that the old political-ideological antagonisms are still present, but only as empty husks, worn out and faded. Even the neo-nazi no longer justifies his economic demands in the name of the race, but, to the contrary, bases his racism on economic interests. This political-economic vehemence also explains why the political sphere as such cannot disappear with the historical end of the ascendant phase of the commodity production system and yield to a direct socioeconomic "coordination" of interests in the form of the commodity. It is not "politics" as such that disappears with the conclusion of the system's affirmation, but its dual function and its apparently autonomous emphasis, its ideological garb, etc. What remains, as the inevitable and irreducible core at the base of the system, is "politics" as a secondary function of the ongoing process of self-mediation of the now-unchallenged, ubiquitous and totalized commodity form. The fact that politics is left over as a residue, results from the fetishistic nature of this process. The abstract universality of modernity -- duplicated in the forms of money (primary) and State (secondary) -- or the "Volont Gnrale" as the subjectless "god" of unconscious socialization, requires these spheres of self-mediation. Precisely because the god of the totalized commodity form is not an effective exteriorized