馬克思的「意識形態j概念雖然被廣泛地引用、討論與批評，但是其內涵卻鮮少從馬克思原典出發來予以釐清，因此所謂對意識形態的「批判」、以及與之緊密相關聯的「實踐」之意義，向來也只能國闊地被掌握。反之，一旦從原典出發來理解「意識形態」'則毋寧可以顯串串出馬克思的「方法」或「思想的基調」'質言之:理論必須從一個簡單的、普遍的概念出發，把現實的運動予以辯哇地「表現」(darstellen)出來;但是這個簡單、普遍的出發點並不是「自在的」'而是透過對成實的「批判」或「研究」而得出的，也就是依賴於現實之發展而不斷「重新開始」、不斷「由實踐改變的」。

The concept of “ideology"of Marx has been widely referred， discussed as well as commented， but its very contents were seldom exhibited through the text of Marx's own. Therefore， the meaning of both “critique"of ideology and “praxis"which related closely to the former could not be adequately under· stood. Once this be done， it would be recognized that the Marx's“method" or “basiccharacter of thought" consists in a duoprocess: one is the theory must be constructed as dialectical development， which starting from a simple and uni· versal category， then the movement of reality can be ideally presented (dar· gesteIlt) through it. The other is the simple and universal starting point could neither be self·evident nor in-itself (an sich)， but must be discovered through “critique"or "research"， that means， depends on the continuous development of the reality. The starting point is hence continuous "re-starting" and stilI “changing"through praxis.