Schutz's (1962) theory states that reality is not single but multiple, in distinction to conventional social science theories in which social reality is depicted as independent of actors and monolithic. Multiple realities refers to the multiplicity of realities other than the world of everyday life. These may be characterized according to six criteria: 1) the specific tension of con? sciousness, 2) the specific epoch?, 3) the prevalent form of spontaneity, 4) the specific form of experiencing one's self, 5) the specific form of sociality, and 6) the specific time perspective (Schutz, 1962: 230). According to these criteria, the world of everyday life is characterized by 1) the wide-awakeness of consciousness, 2) the epoch? of taken-for grantedness in the world of everyday life 3) a spontaneity characterized by the intention of bringing about one's project by bodily movement, 4) a working self as the total self, 5) a common intersubjective world of com? munication, and 6) standard time. On the other hand, other realities such as dream, phantasy, the religious world, the scientific attitude and music have different characteristics from the world of everyday life. Schutz's theory of multiple realities states that reality is by no means monolithic and that the significance of each reality depends upon which relevance structures are operative for the person. Other realities may be as important as the world of everyday life. In this paper, Schutz's idea will be extended by defining the world of everyday life itself as plural. According to Schutz, the world of everyday life is pragmatically defined by each person. Systems of types and relevances which enter into such pragmatic definitions may be different, for example, among ethnic groups which differ linguistically and culturally, among age groups, and among generations such as children and youth, and among genders and