在目前人們所處的生活世界當中，「意識型態」一詞涵意指的要不是內容模糊不清，不然就是被拿來作為刻意欺騙的工具。因此，對意識型態的批判似乎也就等同於為真理開道。可是從事意識型態批判的工作，往往會遇到一個基本的障礙。這個障礙以邏輯學中「困局(paradox)」的面貌出現，此即：對意識型態的批判，這個批判本身不管以任何名義出現，往往也是一個意識型態。意識型態像物理學中的黑洞，吞噬一切與它有關的事物。用「科學」批判意識型態，「科學」說不定就成為意識型態，用「真理」批判意識型態，「真理」或許也就是意識型態的同類。這個困局在研究意識型態的領域中有專屬名稱，謂之「曼漢的困局(Manheim’s paradox)」。

本論文目的就在探討馬克思對意識型態的批判，這個批判本身是否就是一種意識型態？換言之，要考察馬克思對意識型態的批判有否脫離「曼漢的困局」？

第一章導論中，首先提出本論文看待問題的方式，因此，針對「曼漢的困局」「意識型態」與「批判」三個概念先行加以說明，以作為論述背景。其次，提出作者本身處理問題的方法，也就是研究觀點。

由於馬克思本人對於意識型態的概念從未下過本質式的界說，因此，意識型態作為批判的對象就有必要先行予以釐清。為了避免主觀臆斷，本論文在論述過程中，採取的策略是，以馬克思一生所從事的批判工作當主軸，隨著批判對象的轉換，逐步確定意識型態的內容，因此，仍然是在批判意識型態。但意識型態在作為「虛假意識」這個本質沒有改變的前提下，外觀上卻不斷在轉換它的面貌。

第二章，意識型態概念的代表與第一個批判。在這一章當中，直接將黑格爾．費爾巴哈的思想以及基督宗教當成意識型態概念的代表，然後指出費爾巴哈、馬克思、黑格爾，以及宗教之間的離合關係後，概括出馬克思的意識型態概念。

第三章，批判意識型態的根據──馬克思的唯物論。在這一章當中，進一步指出馬克思批判意識型態的根據，也就是他的唯物論。馬克思的唯物論是哲學史當中唯物論的一種，因此有必要確定出馬克思的唯物論是什麼？首先辨明馬克思的唯物論與存有論的區別，其次在扣緊原點說明馬克思維物論的基本設定，最後，確認出他的唯物論指的是「感性的人的活動，即實踐」。

第三章，意識型態的界域與第二個批判。指出馬克思的唯物論後，接下來，說明實踐的界域(Horizont)即歷史，進而闡明思維，意識與感性的人的活動的關係。這時候，意識型態依附於實踐，因此，扮演角色是反映現實，不同於第二章中，以虛假意識的面貌作為現實的對立面。但隨著馬克思對於批判對象的改換，意識型態又轉成了在扭曲實在。原因是，人的實踐不斷地在以否定自身的方式進行著。而意識型態卻掩飾了現實本身的自我否定與必然消逝。

第五章，資本主義社會及其意識型態，這一章內容基本上，就是在說明資本社會主義社會的必然崩潰與意識型態的掩飾作用。

第六章，結論，馬克思的批判不管對象是，黑格爾、費爾巴哈思想、基督宗教、政治經濟學，基本上，總是扣緊具體，實在在進行。因此指出馬克思的批判是意識型態，就馬克思而言，不是問題，他扣緊的是實在，而不是抽象。可是馬克思的批判活動，總是帶著強烈的實踐導向，因此，批判本質上作為一種理論工作就連帶會成為馬克思索批判的意識型態，也就是人的創造物倒過來取得主動地位控制了創造者。

馬克思說：「哲學家總是在解釋世界，問題在於改變世界。」（全三：八）批判的結果用來指導實踐以改變世界，那麼這個批判及其結果正是馬克思所謂的意識型態；如果不用以指導改變世界，那就只是在解釋世界，這樣馬克思就成了哲學家，沒有觸及改變世界的問題。如此，馬克思無法擺脫曼漢的困局。

中文
1. 《馬克思˙恩格斯全集》第一~四十六卷，中共中央馬克思恩格斯列寧斯大
林著作編譯局譯(北京:人民出版社，一九五六~一九八二)
2 馬克思(1975) 《剩餘價值學說》，第一卷，郭大力譯(北京:人民出版社)
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5 洪錄德編(1990b)西方馬克思主義論戰集 (台北:森大圖書公司)
6 姜新立(1991) 新馬克思主義與當代理論 (台北:結構群文化事業公司)
7 莊子( 1968) (台北 :藝文印書館〉
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9 威廉﹒涅爾與瑪莎﹒涅爾( William Knea1e & Martha Knea1e ) (1985)邏輯學
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