馬克思主義的危機主要係肇因於馬克思主義實踐過程中的流弊列寧把它當作革命理論以便奪取政權。俄國的十月革命和當初馬克思的預測已是枘鑿不合了。列寧奪取政權之後將馬克思主義奉為真理，到了斯達林，更進一步加以絕對化，不准懷疑、不准批評，只許膜拜。真理、權力、信仰三位一體。其他國家的共產黨也有類似的傾向，以權力來保障馬克思主義的真理地位，以馬克思主義來合理化共黨政權的統治。誠如阿爾都塞（L.Althusser）所說的，上述的現象無法以馬克思主義來加以解釋。這是一個弔詭，也是危機的徵兆。一九八九年東歐、蘇聯共黨垮台之後，馬克思主義不再能壟斷真理的地位了。這固然是馬克思主義危機的最高點，同時也是一個轉捩點，亦即轉機，讓馬克思走下神壇，還原為思想界的「諸子百家」之中的一家。馬克思主義已成為一種全球性的文化現象，曾經發揮過鉅大的影響力，未來也絕不會隨共黨政權而消失，蓋它已成為一種客觀的存在和力量。馬克思主義未來對資本主義將繼續構成一種另類思考（alternative way of thinking），制衡或弱化資本主義的惡性影響。在中文世界裡，馬克思主義必需擺脫政治的干預才可獲得正常的發展，海峽兩岸的政治環境雖然迥異，對馬克思主義作為一種學說思想或文化現象似乎都是有害的，必須進一步開放，容許學術界自由討論、批評，以及發展。

　　　　　This article aims to analyze the crisis in Marxism and the transformation of the crisis. Lenin's revolution in Russia is the first "anomaly", since the event is unexpected in Marxism. Stalin's dictatorship is another anomaly. Since then more and more anomalies appear in the practice of Marxism. This, according to Thmoas Kuhn, constitutes the crisis of Marxism. The crisis culminated in the breakdown of Communist Regimes in Soviet Union and East Europe in 1989. However Marxism is becoming a global culture, an objective existence. The breakdown of Communist regimes offers a climate of freedom to discuss, to criticize, and to develop Marxism. The combination of Marxism and regime is harmful to the development of Marxism as a theory or thought. Marxism still can prove its vitality as an alternative way of thinking to capitalism, especially in the newly industrialized countries like Taiwan and China where "bad capitalism" is flourishing. If we are not satisfied with existing capitalism, then Marxism still can provide us an "alternative way of thinking" in order to widen our perspective and to reform existing capitalism, then Marxism still can provide us with an alternative way of thinking in order to widen our perspective and to reform existing capitalisms.