This paper discusses the concept of self-determination. Various social-work theorists have emphasized the importance of the principle of the client's self-determination. This concept, however, remains somewhat ambiguous. Self-determination is usually regarded as the client's absolute right, but, on the other hand, in social-work practice, it is considered to be a relative right which can be restricted by the caseworker. Thus the implications of self-determination as an absolute right are inconsistent with those of therapeutic self-determination as a relative right. Hence the necessity of clarifying the meaning of the client's self-determination.
　Some cognitivists deduce from the client's rationality a transcendental right, and from this right they further derive self-determination which would suffer no interference whatsoever. Their line of reasoning, however, disregards the irrational aspects of personality. If man were a completely rational being, we would not be able even to imagine what kind of help could be extended to him. For a rational man would not need any outside help. It can be said then that their definition of the principle of self-determination is far from the casework principle as a technique. Since casework consists of methods of help, no caseworker can accept such an interpretation.
　Behavioristic casework theory emphasizes the control of man, rejecting the idea of the autonomous self. Self-determination as an idealistic right is also rejected. However, man is not a guinea pig kept and controlled in a laboratory cage. To acquire healthy ego-functioning man needs a sense of self-respect, which can be obtained through active self-determination. Through the examination of the two conflicting definitions of self-determination mentioned above, we have arrived at an outline of a third and new definition, which may be put as follows:
　1) Self-determination as a casework principle is a therapeutic principle by which ego-functioning is strengthened. Whether we should restrict it or not depends solely upon the expected therapeutic effects.
　2) Encouraging a client towards self-determination gives him a sense of self-value，w hich is essential to thc healthy development of personality.
　3) Transcendental value is of course inherent in every man, but therapeutic self-determination cannot be deduced from this value.
　4) Active self-determination is indispensable to mental health, and yet it is greatly repressed in our bureaucratized society. We social workers must positively concern ourselves with society and find some solution to this problem.

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　In this article I analyzed a dispute in a Fishing Co-operative in a HOKURIKU drift-net fishing village. The dispute concerns not only the interpretation of the co-operative's membership regulations, but also relates profoundly to the village fishing, social and peer structure.
　The area investigated (UNAMI Fishing Co-operative)is located in very famous drift-net fishing area ( NADAURA) in TOYAMA Bay, TOYAMA Prefecture. Drift-net fishing here began in the early seventeenth century, and in the early nineteenth century the area ( NADAURA) already had fishing agreement. Since then the agreement has regulated drift-net fishing in the NADAURA area and its social structure. The agreement divided the fishing village in the district into two groups, Funamoto ( who have fishing rights) and Funako ( who do not). There was little change in fishing or social strata until the end of World War II.
　After World War II, the Fishing Revolution tried to change this system but in fact couldn't. However, the rapid industrialization in Japan from the nineteen-fifties did profoundly change this system. Many fisher-men moved from fishing to industrial work, and only one-third of the population remained. In 1970 though, another trend caused a reserve change in both population and fishing. Vigorous new fishing began. But the old fishing and the new were in conflict about the fishing grounds.
　The conflict lead to a dispute concerning a personal accident in 1979 which is still going on. Of course, its causes are almost all peculiar to this area, but we can point out that its basic cause is the Fishing Co-operative's two contradictory natures. Because the new fishing depends on the capitalist economic doctorine, and the old on the community doctorine.

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　This paper is an attempt to study how illegitimate children were born and reared. The investigation deals with 396 illegitimate children entrusted to one child guidance clinic.
　Firstly these cases were classified into three groups, according to the mothers' feelings for their children at birth, and then the backgrounds of the illegitimate births were examined. The first group contains those who wanted neither to bear nor to rear their children; the second group those who wanted to bear them legitimately, and the third group, those who dared to bear their child illegitimately. In the first group, illegitimacy is caused partly by social factors, such as condonation of rape and the lack of sexual education, and partly by in dividual factors such as ignorance, lack of intelligence, poverty, and unconscious needs. In the second group, illegitimacy is directly caused by the prevention of marriage by, for example, the irresponsible behaviour of the mother's partner, disruptive intervention by relatives or over-expectation of marriage system in Japan and the norm of legitimacy has a great deal to do with causing illegitimacy.
　Secondly four fostering patterns were introduced regarding the others' intention to foster their children and their actual behaviour. Factors affecting the rearing of illegitimate children can be divided on three levels: first, social structure-the norm of legitimacy and social resources : second, social relationships such as those with the child, father, kin, and the new partner; and capacity to foster, and her health.

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　The concept of "the tragic world view" presented by Lucien Goldmann in "Le Dieu Cache" refers to the world view in which ego and world are deeply separated. Goldmann considered this view characteristic of Pascal, Racine, Kant and Shakespeare, but it can be regard ed as an element of all modern consciousness, because it can be found everywhere in modern thought and art.This essay intends to make clear why the separation of ego and world is the essential and universal characteristic of the modern world view.
　According to R. D. Laing, all the symptoms of schizophrenia are expressions of a being-form named "ontological insecurity" whose elements are(1) lack of a sense of ego-identity and (2) a weak sense of reality. The separation of ego and world is nothing but an expression of ontological insecurity. Therefore, it is possible to say that the tragic world view has the same being-form as schizophrenia. If so, the theory of the cause of shizophrenia can be applied to the origin of the tragic world view. As the prime cause of schizophrenia is warped interpersonal relationships within the family, resulting in hostility to the world as a whole, so the origin of the tragic world view must also be sought in some distorted personal relationship. The commodity money relationship, which is the elemental form of social relationships in modern civil society -"Gesellschaft" - is based on total hostility to others, in contrast to the communal relationship- " Gemeinsc haft" - based on emotional unity. This hostility makes ontological insecurity universal in modern consciousness. So it is natural that modern thought and art are closely connected with the tragic world view, and the feeling of separation of ego and world is expressed through various motifs in modern thought, for example, alienation, homelessness, worldlessness, rootlessness, and so on.

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