The purpose of this paper is to make clear the significance of Marx's reproduction-theory in crisistheory, through the analysis of the proposition; "der Grundlage der Uberproduktion" in his Grundrisse der Kritik der politischen Okonomie. It is the analysis of the significance and limitation of the crisis-theory in Grundrisse, which lacks reproduction-theory, that throws light on the significance of reproduktion-theory. In Grundriss, Marx sets up the logic "Das Kapital im Allgemeinen = ein Kapital", excludes the existence of many capital from the Chapter "Das Kapital im Allgemeinen" and developes his theory on the Basic relation (the confriction) between capital and labour. In other words, this means his strategy that only surplusvalue-theory must be developed systematically and purely. His crisis-theory also is not a exceptional case. On this strategy, "der Grundlage der Uberproduktion" is explained as the contradiction between production and consumption only on the basic relation of between capital and labour, that is only on the capitalist exploitation of surplus labour through the circulation. The point of this proposition is that the production of surplus value without limitation in the direct process of production sets up the limitation of the consumption power of labour's class, and this limitation restricts the realization of commodities in the circulation, or reduces the possibility of realization. But Marx had not solve the aspect that the limited consumption base is gotton over by the production for the sake of production, therefore, that proposition contains a dangerous aspect that is may fall into Underconsumption theory. Moreover, it also contains another dangerous aspect that Contradiction between production and consumption may be dissolved into the contradiction among productive branches. In this paper I concluded that the significance and limitation of the proposition "der Grundlage der Uberproduktion" can be sublated (aufheben) only by the reproduction-theory. The proposition "der letzte Grund aller wirklichen Kriesen" in Des Kapital is a fruit of this sublate (Aufheben). In this paper I critisised those interpretations of Grundrisse that is based on a false idea of the reproduction-theory. Especially, I expressed a basic doubt about the usual interpretations of so called "Origin of the schema of reproduction" and gave my own understanding. This also throws light on the relation between reproduction theory and crisis-theory.

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The master artisans' movement in modern Germany reached a climax in the revolution of 1848, and then after a long period of stagnation, began to develop again with the establishment of the Second Reich. "Verein selbstandiger Handwerker and Fabrikanten Deutschlands" (the Association of Independent Artisans and Manufacturers in Germany), founded in 1873, was the central organisation of the master artisans' movement for about ten years. But it showed an obvious rupture with the movement before and after it, because it explicitly supported "Gewerbefreiheit" (industrial freedom) and cooperation with manufacturers. The upholders of "Verein" were mainly liberal masters in big cities, and particularly the masters in Berlin took the leadership of the association. In the industrial revolution, especially during the boom after the second half of the 1850s, each type of handicraft industry in Berlin, confronting and adapting itself to the industrial economy, formed and established new structures of production and distribution. In such circumstances master artisans were rarely conscious of clashes of interests with manufacturers, and neither were laborers, so that after the 1860s the view of liberalism or "Manchesterism" was dominant in Berlin. The distinctive characteristics of "Verein", its "liberal" character, must be seen against this economic and social background. The trend of the master artisans' movement was deeply influenced by the conversion of Germany from liberalism to conservatism under the burden of the Great Depression. Gradually "Verein" lost the support of many master artisans, and after the 1880s the movement began to reorganize itself. Now it entered the new phase.

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