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The aim of this study is in analysing the relationship of the conception of experience and education in John Dewey. For the first, we need to understand that the experience used by Dewey involves several types and meanings. The experience has six types ; primary and second experience in the side of its content, direct and indirect experience in the side of its method, and educative and mis-educative experience in the aspect of value. In the other hand, the experience in Dewey involves following meanings ; two phases in the same times of content and method, its two aspects of process and results, and two phases of acting and thinking in its activity. Dewey's concept of education is also comprehensive, covering not only the formal one, schooling but the informal one as self-renewal process by participating in the nature and the society. So, it is not easy to grasp the relationship or the difference of experience and education. But education is included in a part of experience, for there is two kinds of experience in the value; an educative one which gives rise to active interaction and promotes growth of further experiences, and an mis-educative one which arrest or distort growth, and for education is a development within experience. The modifier of 'constant' has very important meaning in a definition so called that “education is a constant reorganizing or reconstructing of experience”. Thus it is important thing in education to choose, arrange and suggest experiences which could have student engage his present activities, and at the same time, promote having desirable future experiences.

This study is to explore the character and practice of the narrative approach to moral education. Narrative approach to moral education meets post-modernism and feminism trends which emphasize small narratives of human life and women's voices instead of meta narrative and men's voices. And one's narrative expresses and represents the functioning of one's psyche, which has been mediated and shaped by language. Narrative approach to moral education had started at the point that narrative has a role in human life and experience. And so, teachers and educators using a narrative approach to moral education should provide opportunities for students to tell their own moral stories, to speak in their own voices, and hence to authorize their own moral perspectives and experiences. Such an opportunity allows students to express and enhance their authority and responsibility through the process of 'authoring' stories about their lived moral experiences. By representing the cognitive, affective and active dimensions of their moral experience through narrative, students will therefore be encouraged to reflect on their experience from the standpoint of their own moral perspective. This will lead not only to an increased sense of authority and authorization on behalf of that perspective, but also an increased sense of responsibility for action. And narrative approach to moral education includes three major elements of moral education; moral cognition, emotion, action. And so it is regarded as an integrated approach to it.

John Dewey was an American philosopher and educator whose writing and teachings have had profound influences on the educational practice. The educational views of Dewey condensed into life-centered and child-centered education. Dewey often stated that education is life－not a mere preparation for an unknown kind of future living. For this reason, his philosophy of education was focused on learning by doing rather than rote learning and dogmatic instruction. By the way, in the same time of Dewey, Japan pursued the most heinous policy of obliterating the nationality of the Koreans during its military aggression and subsequent 40-odd years of occupation over Korea. During colonial times, education was viewed mostly as vocational. Japanese occupationers worked out a way to support their colonial policy by Deweyan vistas. Without question, this attempt deformed Dewey's educational views seriously. The concept of “education is life” and “learning by doing” of Dewey was misused in the colonial contexts. Japanese occupationers forcibly drafted Korean students and forced them compulsory heavy labour. These bitter experiences acted negatively on the relation of Dewey and Korean education after the independence day of Korea.

Infants need to be protected as they give their attention to the most important and fundamental questions of human beings. They ask: 'Who am I?,' 'How can I solve many problems during my life?,' With whom do I identify myself?' This means that the education of Early Children should fundamentally be philosophical and internal. The acquisition of language in infancy is the expression of it. Modern reductive thinking tends to underestimate the effect of philosophical thinking on 'signification'. So young Children need the experience of the moral order in fairy tales to gain meaningful and important relationship with the world around them. Therefore, fairy tales, which give answers to these fundamental questions of infants, enable them to understand those questions through the fantasies or images which they can make the most sense of.

This study is to examine Hangye Lee Seung-Hee's school education as formation, school establishment, goals, curriculum and methods, teacher and student. His school education is to practice naesoojagang(내수자강) fundamentally. The rise and fall of the nation is depend on establishment of enforcement of discipline and non establishment. This establishment must reconstruct the nation. First, it to build the morality behavior, suzerain of education Hangye come close to he factual background of school education in two aspects of the objective causal factors. One is the internal factor, that is, the national independence movement in which Koreans themselves played major roles for independence The subject of each class school is provided detail. even daily schedule is detailed. Consequently, there are very scientific and actuality that consider to apply education level and actually adaptation degree. Especially, though conservative Confucian scholar recognizes modern time instructional method, it is to put out our attentions the point where the idea of nation education is emphasized . We can notice that he tended to adopt the modern western culture in regards of Korean traditional culture and to reform confucianism. The reformation of confucianism encouraged national identity and dignity under the Japanese suppression. It means he pursue the way to regain national history through school education. Of course this have a great meaning of succession out of traditional past to the present.

It is very difficult to accept a conception of strict equality based on personal substantial states and social condition. Rawls maintains that a viewpoint of human equality should be argued by minimum potential for simple contract theory. According to Rawls, we must not depend on natural evidence for discourse about human equality. As equality except human equality is a secondary virtue dependent on ethical judgment, formal egalitarianism does not give any implications for education. The same educational procedures and results do not work for equal education for human dignity. The ideal of equal education must presuppose the self-realization in order to obtain individual self-respect. Self-realization and self-respect don't contain the comparisons of personal goods and individual abilities. Education for real equality must reject the educational viewpoints of liberalism and meritocracy in equality discourse. In equal education based on self-respect we may support Rawlsian difference principle. It regards inequality as justifiable as far as inequality serves to the benefits of the least favored and self-respects of all concerned. So inequality of educational input and output can be accepted if it follows the educational principle of self-realization for self-respect and difference principle.

The purpose of this study is overcome the crisis of life, to aim at fruitfulness of ethical education, to normalize moral education and to maintain soundness of life between environment and normalization of universe life. His philosophy suggests that all living things underline the earth is one, all humans have Liang-chih(良知), and every human feel other’s pain through the internal norm. His education concept is neither compulsive nor passive. Conversely, it requires students to actualize their personality actively and autonomously. He regarded education as cultivation of ethical mind, which means ethics is the esteem living thing. This study is based on the Wang Yang-ming’s life ideas about dignity toward human. Specifically, three parts divide this study - One, volunteer program of ‘teaching-learning’ which can be attained by relationship with family, school, and society. Two, teaching-learning using portfolio. Three, teaching-learning which is on the basis of role playing-in order to make students develop their innate ethical self-consciousness, and to normalize ethical education. Many obstacles such as general accepted idea in the society and harsh. reality prevent teaching-learning method to be developed. But there are ways to make the teaching-learning method to be effective in the present school environment. More structured and in dept learning by direct experience methods are possible solutions. Close relationship with family and community is also needed. This cooperation will give students the opportunity to practice what they have learned in school.

We can investigate Nam Myung's conception of study on the basis of ancient Confucianism and Neo-Confucianism. The conception of study in ancient Confucianism has emphasized the practical aspect, Neo-Confucianism has valued the parallel of both knowledge and doing. Also, Nam Myung has been faithful toward the tradition of Confucianism and Neo-Confucianism. However, Nam Myung's characteristic is that he emphasized the aspect of using, so to say, he valued especially Ui(義) in Gyeong(敬)and Ui(義), and doing in knowledge and doing. Therefore, he gave prominence to practice which can be actualized through Susin(修身) and Gungri(窮理) in the conception of study. His disciples have taken over this point, and this has been realized as practical academic tradition in the history of Confucianism. In conclusion, we can define Nam Myung's conception of study as the process of realization of valuable life through actual practice on the basis of studying individual's thorough Susin and pursuit of clear principle toward the world. In this point, today's problem in the awareness of study is that we don't strive to connect intellectual study and doing, and consider them as irrelevant. That is to say, because we've limit the conception of study as the process of intellectual quest, and regard them as separated. After investigation Nam Myung's conception of study, we can say that what is necessary in today's study is application of the results gained through learning individual's Susin intellectual quest.

The purpose of this study is to analyze the interrelationship between Dewey's reflective problem-solving and critical thinking. The conclusions are as follows. Above all, even though Dewey believed the generalizability of critical thinking, it's not logically natural to take it as a method of teaching. In Dewey's view, the notion of methods isolated from subject-matter is responsible for the false conceptions of discipline and interest. Secondly, the it's useless to tell the relationships of inclusion between problem-solving and critical thinking in that, as usual, researchers on this issue are inclined to analyze them by their own perspectives. So, in this research, after examining both conceptions through the medium of reflectivenes, the conclusion is that they are co-extensive in their usages. Thirdly, Ennis urged that Dewey's view on thinking is totally subjective, psychological one in that the inquirer believes what he wants to believe. But the characteristics of Dewey's reflective inquiry are far from it. Dewey claimed that one should acquire the ability to supplement the narrowness of his experience by utilizing the experiences of others. It means what Ennis called 'Dewey's subjectivism' could be considered as much the same objective efforts as Ennis does in the practical thinking process. In conclusion, granted that Dewey was not a servant of subjectivism and the general principles on critical thinking could be changable according to their contexts, the infusion model of education might be successfully adopted as one of the dominant approaches in teaching thinking.