Empirical Studies which research on informal sector and informal economy are compared with each other and classified into six patterns. We attach great importance to small production units chain systems (multiple production and marketing chain, vertical production chain, input supply chain, informal marketing chain), particularly multiple production and marketing chain. They act the principal role in international industrial restructuring which aims at articulation of accumulation systems getting over the crisis of intensive accumulation system. But, this flexible rigidities are not to lead to craft methods nor the end of mass production but vertical organization and new exploitive systems.

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Recently some studies emerge in Japan on the participation mechanism for building-up a local community in large city, based on theories of resource mobilization. So far in the study of residents' community sentiments, several empirical studies have been done in this field, but not being successfull. In resource mobilization study, the importance of social relation factor is emphasized as for the factor affecting the participation behavior. In this paper, however, I identify the existence of neighbours' community sentiments between the participation behavior and the social relation factor, through examination of the Mano's case.
With identifying residents' individual responses to the “urban renewal project” as an issue of building-up local community, I found that basically three attributes factors, resident's family cycle, occupation and the state of housing ownership, affect resident's response, as well as social relation factor.
Then I focused on two typical cases which have same three attributes and different responses. Through these case study, I identify different community sentiments between the two, and got the conclusion that the network of relations with local friends and local group participation result into the positive community sentiment towards the participation.

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In this century, the theories of action as the foundations of sociology have set the concept of “meaning” as their basis, and tried to elucidate how action is unified meaningfully. And for such theories of action, the knowledge that latter Wittgenstein, L. presented about meaning/action was the very important one which opened the new problematic sphere. In very short, it is that there is a kind of 'infinite' in the center of the possibility of meaning/action. Though all the experience is characterized by finite and meaning/action appears in it, the reason why the appearance is possible is that meaning/action has the possibility that it can't be reduced to the finite of experience. Here, the new problem the theory of action should elucidate rises. How is that the finite can be by reason of the infinite ? It is the basic subject of today's sociology and Habermas, J. to explain the self-evidence of meaning/action appears to us, without bringing to naught its infinite which reject the finite totality. Habermas' theory of action, that is, the theory of “communicative action (kommunikatives Handeln)”, certainly at one phase, is the one try to bridge between infinite and finite. In this paper, we try to elucidate what is infinite of meaning/action, and next, to reconstruct the concept of “communicative action” as the device bridging between infinite and finite.

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In his book “Ideologie and Utopie” Karl Mannheim says in 1929 as follows : In modern ages man criticized the reality (= “Sein”) and tried to reform the society in which he lived through ideas subjectively. This exactly belongs to the structural form of modern formation. He defines these ideas 'utopia' or utopian conciousness. These utopias standed fully history transcendentally at the beginning of modern ages, but gradually went down to the reality, he writes. He analyses this process and warns for the situation of disappearance of utopian thing.
But, I think, this situation is not only the main tendency of the time when Mannheim lived, but also a natural (and logical) result from his epistemology. This paper treats the reason why utopias disappear from his theory. Especially the point that his concept (or criterion) of truth (= “Sein”) is ambigurous is criticized, making reference to criticisms about Mannheim's theory of truth made by Herbert Marcuse and Agnes Heller, who both later developed their own utopias. His ambiguous conc
I maintain in this paper that a tension between “Sein” and “Sollen” might be necessary for appearance of utopia. In the end is mentioned the trend of utopianism after Mannheim : Judith N. Shklar's “After Utopia” is taken up as a foreboding of revival of utopianism. Then, Heller's 'rational Utopia' is presented, including her try to solve the problem which Mannheim can not do successfully.

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[in Japanese]

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