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The purpose of this study is to investigate the nature of teaching and educational limites of pedagogical content knowledge. In order to achieve this goal, I divided teaching into two models according to whether or not it has its own goods in A. MacIntyre's sense : the teaching as a practice and the teaching as a means of practice. The former has its own goods, the latter not. Both models have something in common in terms of which they have some forms of professional knowledge, but two models differ in terms of which form of knowledge for professionalism is essential. The practice model requires knowledge of educational ends, but the means model needs knowledge of educational means, educational method for expertise of teachers. Pedagogical content knowledge is one of knowledge of educational means that is a special amalgam of content and pedagogy that is unique to the province of teachers. If it becomes an essential body of knowledge for the expertise of teachers, then teaching may fall into technicism and instrumentalism.

for attaining Prajñā in the Buddhist context of arguments where the former is obviously contrasted with the latter. While the idea of Vijñā is seen as the differentiating apparatus of wisdom, that of Prajñā is as the integrative apparatus of wisdom beyond any kind of differentiation. Thus the Buddhist teaching has shown us that Prajñā is the goal that we ought to attain through ascetic practices, whereas Vijñā is the kind of obstacles to remove. But this teaching is to have a different story in the educational situations where we have ordinarily experienced so that this Buddhist maxim can virtually introduce us to the nihilist position and moral anarchy and whatsoever. By analysing the idea of Vijñā has its own roles for Prajñā, the three kinds of Vijñā has been drawn: the source of worldly desires and wild fancy harassed, the necessary means for Prajñā, and the self-similarity of Prajñā. The arguments taken so far, however, shows us that kinds of differentiating operation of mind are to be required for attaining Prajñā. Although the physiological eye should be given up for removing any kinds of obstacles to the real wisdom, the epistemological eye for the outward differentiation of mind should be required for attaining the inward eye of mind for the inward integration of mind seen as Prajñā. The fact that the differentiating operation of mind should be required as an necessary means for attaining Prajñā as the real wisdom, examined in the paper, is supported and also justified by the teachings in the Buddhist Sutras such as the Prajñā Sutra, the Diamond Sutra, and the Sixth Great Mentor's Precepts. The points demonstrated in the paper have also been justified in the education situations as such: the developmental, the epistemological, the practicable, and the moral aspects. In a word, two Buddhist conceptions of wisdom have the peculiar characteristics of self-similarity, where we never fail to ignore the significance of Vijñā for attaining Prajñā in the educational practices. This can be, as well-known metaphor in the Diamond Sutra, understood as the allegory of raft that should be eventually lay down for Nirvana, and still works in all sorts of educational situations as well.

Pädagogik als Begriff und eigene wissenschaftliche Disziplin gibt es erst seit 18. Jahrhundert. Sie bezieht sich auf die Geistes- und Menschenbildung überhaupt. Das Wesen des Menschen kann sowohl geistig als auch sinnlich definiert werden. Der menschliche Geist, der ihn von Tier und Pflanze unterscheidet, ist zur Selbsterziehung fähig. Für diese Erziehung des Menschen durch sich selbst will nun die Pädagogik den Plan entwerfen, indem sie die Ziele der Geistesbildung vorschreibt. Das Schöne und Sittlichgute hat Gemeinsames darin, daß die beiden unmittelbar gefallen. Und zugleich haben die beiden die Verschiedenheit. Während das Schöne sich auf der reflektierenden Anschauung gründet, gründet das Sittlichgute sich auf dem Begriff. Aber Kant richtet seine Aufmerksamkeit auf die Gemeinsamkeit zwischen Schönem und Sittlichgutem. Selbst wenn das Schöne weder bloße Natur noch Freiheit ist, bedarf es der Allgemeingültigkeit, indem es mit dem Übersinnlichen verknüpft ist. Hier können wir den Zusammenhang der Ästhetik mit der Erziehung finden. Die Erziehung kann weder durch die Theorie allein noch durch die Praxis allein vorhanden sein, sondern vielmehr in der Einheit von beiden. Das Schöne als die Einheit von Natur und Freiheit ist auch zugleich Theorie und Praxis.

The analysis of the body's sexual phenomenon which is studied in the Phenomenology of Perception by Merleau-Ponty is summarized that the body exists as a intentional being(intentional arc) just like 'being-in-the-world' basically and the aspect of existence is sexual completely. The body of human exists in the sexual form just as 'the manner of mood which is always present there'. However, this theme of the study should not be misunderstood as the reduction of unconsciousness or sex in the Freudian analysis, because the analysis of Merleau-Ponty for the sexual phenomenon is more fundamental than the Freudians' in the horizon of life. In Merleau-Ponty, the Libido is a kind of general power which perceive, understand, and act in the context of human existence. The point of meeting between the sexual existence of body and the ethical problems is the space where the body and the world make an interactional relationship. And the relationship for the problem solving is concreted as the inquiries of the co-existence and the expression of body. The intentionality of body as 'being-in-the-world' has the world and the life in the manner of rejection or embracement for the other sexual beings who resides together in the world. And the action of expulsion or identification for the sexual others gives rise to the ethical evaluation sensitively. On the other hand, expressing the sexual existence, the body breaks out the sexual ethics and values in the relationship with the others. That's the ethical issue of the sexual existence in the body. Therefore, the phenomenological device which can establish the sexual ethics for the relationship is the 'habit' absolutely. Because, the habit can construct the phenomenological mechanism of the body in order to participate the problems of the sexual behaviors in body most directly, practically, and effectively. It is encouraging that the 'habit' and the 'learning' are defined as a philosophical synonym in Merleau-Ponty. The ethical practice of body satisfies the normative standard of the education and learning. The habit as an incarnation of genetic 'here and now' which exposes the comprehensive identification of the body can overcome the limitation of the intellectual ethics education, provide the point of view for the correction of the intellectual approach, and prepare the performative framework in order that the body can reorganize itself as a sound and healthy space of sexuality.

The paper purposes to illuminate Deng Xiaoping`s educational philosophy(DXEP, henceforth) in contemporary communist China. The categories of DXEP would be defined by pragmatistic educational ontological philosophy and axiology. The brief backgrounds of these categories were added in front of the explanations of the elements that would compose DXEP. The level of DXEP backgrounds represent that Dewey's pragmatistic educational thought, Ricouer's “Hermenuetics” interpretation of the contextual relation between ideology and educational thought, and the traditional Confucian educational philosophy had influenced DXEP. The level of pragmatistic ontology shows that under the Marxian educational philosophy DXEP could operate the pragmatistic educational policies. The level of axiology explained that the values of ideology were added in the DXEP. The two concepts represented these ideological and educational relation contexts, instrument and the anti-capitalism between DXEP educational theories and practices. The each stage of Chinese revolutions had influenced the DXEP for lasting and stability of the communist regime. In conclusion, I suggest, the DXEP would be the core ideas and operations of education only inferior to Mao Zedong's educational thought in the contemporary China.

It is what is the beauty care? Also it was what is the art and with confronted to the sentimental condition of the human being which is related and it is what are as nine aesthetics which burn. But it goes without question a brother-in-law time past and present and until now serious consideration the second lieutenant for the experience of the Beauty thing which it comes to think the condition of the mind which is special Beauty ceremony this as essential element wild public opinion one of the aesthetics which is discussed, and also as standard of the beautiful thing lies between in the subjectivity which is thought and an Beauty experience and his sentiment wild gap inserted it makes with the fact that it is an integral part one mentality of the ceremony which is special it puts out it is assumed. The triangular position of the circumference study which is related in consequently like this beauty care ‘beauty care art’ the place where it understands the study which is must precede and background of Beauty study it precedes and it does not understand not to be, it expects a study development, it is a difficult thing. It is like that the dissertation which it sees relationship objection with aesthetics as the art side and that study basis of beauty care it takes a triangular position and there is a place objective which opens the study area of study meaning and role of beauty care art and further beauty care art the study new understanding of beauty care art becomes accomplished from like this connection and feed with the fact that the place study charm which examines closely a right original nature it will have it becomes.

The purpose of this study is to investigate the implications of ordinary conversation for moral education. N. Noddings has presented for exploring a range of possible uses of conversation in moral education: the highly formal conversation of discourse ethics, the so-called “immortal conversation”, and a form of ordinary conversation between adult and children. Conversation of the sort that keep concern for one's partner paramount and still seek the better way are usually voluntary conversation between people who have some affection for one another. That may be the key and the reason that ordinary conversation of a certain kind is so valuable in moral education. When people have loving regard for one another, they can engage in constructive conflict, although it is by no means easy. To establish the relation in which people may come to have positive regard for one another, we need to engage in conversation about shared interests and everyday events. We may well learn more about the value and the strategies of such conversation by studying the different voice as it speak in sensitive interactions. Once the relation is established, when it has come unthinkable to do violence to this other with whom we disagree, we may be able to address the conflict itself. A compromise may be reached, and the force of the better argument may be acknowledged. Nevertheless, sometimes there will be no resolution. However, if they maintain their regard and remain pledged to do one another no harm, a great moral victory has been won. We can supplement ordinary conversation with healthy religious instruction, with powerful and sensitive intellectual training, with all sorts of common sense parenting techniques and we still cannot demand guarantees. Instead we must place our bets somewhere and remain in relations of care and trust with our children. We must have faith in the outcome.