Now, P. Bourdieu's Sociology of education is drawing attention from the field of social science. This paper is on the modes of the introduction and application of his theory in England, the United States and Japan.
　Bourdieu's theory of sociology of education is well-known by the name of “theory of cultural reproduction. ” But when this theory of cultural reproduction is compared with Bourdieu's works, we usually neglect some important questions, that is, 1) the higher educational system has to keep the collusion with the dominant classes for its existence, 2) in the meantime, it has to struggle with the dominant classes for the production of academic qualification, 3) and the higher educational system fails in the struggle.
　For this reason, the theory of cultural reproduction becomes to fit the needs of higher educational system by the above-mentioned neglects. The neglected points must be concealed if the higher educational system has to exist as the legitimate agency for production of academic qualification.
　In my point of view, the above-mentioned neglects in the theory of cultural reproduction are caused by the cognitive constraints of the higher educational system which influence the educational scientists by the mediation of its institutional ideology. So these neglects must be analyzed in the sociology of knowledge and the sociology of science. And I think it is Bourdieu's theory which explains the reasons of these neglects from the angle of sociology. To say briefly, this paper is a try of the “critique of the prevalent study on Bourdieu by his sociology.”

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　Exchange theory which Blau had tried to construct till I960' s mainly pays attention to social process at the micro level. It is affected by his original dialectical idea which has its roots in the case study of interpersonal relationships in two government agencies. His view of society in this theory is that social life is a mixed game, in which individuals have some common and some conflicting interests, and his dialectical idea is as follows: First, social life presents many dilemmas, partly because many a social objective has several incompatible requirements, and partly because social actions have multiple consequences, and endeavors to achieve one end often have repercussions interfering with the achievement of others. Second, social process can be considered a dialectical process of a series of spirals, in which common interests make a synthesis of contradictory elements and conflicting interests over dilemmas make it another thesis, calling forth a new antithesis and a new synthesis.
　Macrostructural theory which Blau has tried to construct since 1970's mainly pays attention to the structural constraints which the emergent properties of social structure have on social association of individuals. His view of society in this theory is that social structure is a loosely coupled system because it is composed of different and interrelated social positions. Therefore, his fundamental view of society hasn't changed since “exchange theory.” However, his dialectical idea has changed. First, he does not equally deal with both sides of dilemmas, but focuses one side of dilemmas, for example, structural conditions rather than ingroup preferences. Second, the dialectical process has changed into the self-regulating feedback process that limits a pace of structural change, otherwise the pace would increase more and more.

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　In countries of advanced civilization, there are similar characteristics in crime. For example, in the case of modern crime in Japan and America, crimes in the past were committed for survival, however, today crimes are committed for self- identification or self-expression. In relation to this, presently, the relationship between the offender and victim is weak, and unknown people have become the object of attack. These facts are founded upon the rapid modernization of societies. In other words, the systemization of social relations and loss of human bonds is increasing, thus, the strengthening of inner repression has resulted.
　Howerer, looking from a cultural perspective, between the crime pattern of Japan and America, there is a subtle yet vast difference. The diffference arises in the subjectivity of the offender (individual or group life style) , the process of motive formation, and the implication of the result of the crime. There is a contrast conception of life and death between Japan and America that 'becomes evident especially in homicide. In Japanese society, life and death are continuous, whereas in American society, life and death are separate entities, in other words, discontinuous.
　In this work, 1 would like to clarify the pattern of modern Japanese crime by comparative cultural methods of Japan and America.

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　Everett C. Hughes is one of the most important sociologists in the Chicago school and in symbolic interactionism. Though there have been criticisms that symbolic interactionism cannot deal with macro social sturucture, the structural side of the Chicago school of sociologists, represented by W. I. Thomas, R. E. Park, and Hughes, were interested in social structure and organization. Hughs developed his occupational sociology both at the micro and macro levels.
　At the micro level people suffer from “dirty wor” and develop “social psycholgical defensive devices” individually and collectively. At the macro level each occupation enters the “moral division of labor”, and “licence and mandate” are distributed to each of them.
　According to Hughes, professions suffer from “guilty knowledge” and develop “esoteric knowledge”. From his point of view they are not separated from more humble occupations, but they are only relatively high positions.
　Hughes combined ecological perspective and symbolic interactionism in the “conception”, which composes the “institution”. While the “institution” adapts to the ecological environment passively, it reacts symbolically and strategically through generating “conception”. “Conception” performs similar functions at the macro level as performed by “self” at the micro level.
　His theory also has covergences with system theory. Both theories emphasize emergencies and imformational constraints.
　To develop macro symbolic interactionism we have to pay more attention to an ecological perspective and system theory and to the tradition of the structural side of the Chicago School of interactionism.

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　If crisis is a phenomenon representing inadequacy in fact-definition (N. Luhmann) , both "Global Crises" and "Crisis in Sociology" could not be settled unless the due procedures of fact-definition in each dimension should be fulfilled (R.K.Merton) of which identification in part the present article purports to realize.
　[ 1 ] If all the facts are value-loaded having validity limited to their definers alone, sociologically defined facts too are of no exception. Not exempted from this undeniable proposition, here appears a dilemma, how it is possible sociology to become science capable to define Truth, the Universal-Fact acceptable by all the definers.
　[ 2 ] The Universal-Fact could be defined, pro-tempore and by perpetual approximation, by fulfilling the following procedures on conceptual and normative levels;
　　(i) By identifying latent facts defined within the latent frames (The latent frames would become manifest only when the latent definers be awakened to their dignity and equality comparable to the ones here-to-fore attributed to the manifest definers. cf. T. Nishiyama, 1989 H).
　　(ii) By formulating scientific alternatives attesting feasibility of re-habilita tion of all the deprived latent facts to their due normative structural relation ships.
　These value-integrating-procedures have not only been recognized so far in sociological main-stream, but detested by reason of value-free-supposition of science.　[ 3 ] Infelicitous situation concerning the alternative-presentation was examined in case of IDS III, pinpointing the crucial foci a world-wide alternative has to engrain.
　By intrinsic necessity both "Crises" will be solved to the same degree as the above-stated fundamental requirements will be fulfilled. Peace taken as the attainment of Universal-Fact, it is clear, any sciences including sociology would not become scientific unless they may be directed toward Peace, the Ultimate-Fact of human existence.

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