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In this study we studied the implications of Whitehead's Relation & Becoming to education. We particularly studied their implications centered on curriculum and educational evaluation. The process of education is evaluation itself. If the process is results and also results are the process of continuous becoming, evaluations are the process of education and the evaluations should exist in the process of education. Because if evaluation exists out of the process of education, its being(or life) terminates. This means the process of teacher's feelings and attitudes which is accompanied with evaluation is one of the process of education. The process of teacher's feelings and attitudes is evaluation itself. This is the process based evaluation. If realities are the process of continuous becoming, the process of education is also the process of becoming. If the process of becoming is the process of positioning, the process of education is also the process of finding student's position in the world. This means evaluation should be performed to assist for students to find their positions in the world. Every being or reality has duality. This means that every reality has two characteristics. One is the complex connectedness as characteristic A. N. Whitehead의 관계맺음과 자기생성과정이 교육에 주는 함의 31 of micro-world and the other is the clear dividedness as characteristic of macro-world. Subject knowledges are kind of reality. They also have duality. They are connected complexly. They however, are divided clearly. We therefore, need to consider subject knowledges' duality while we integrate school curriculum. Prehension are evaluation, awareness, recognition, perception, understanding etc. Prehension is feeling itself according to Whitehead. That is, prehension is feeling and feeling surely accompanies the emotional tone of the subject. This is the subjective form. If evaluation accompanies emotional tones of subject, evaluation is never value neutrality. Evaluation surely accompanies teacher's feeling about students. Teacher's feeling while evaluating is natural. Teacher needs to use his or her feeling about students desirably.

Multicultural education is what educates the comprehension about social structure, social criticism, and an ideology of participatory democracy. A discussion about equality education based on the ethic of equal caring so that individual life is in harmony with communal life has very important meaning to actualize the equality of multicultural community. Therefore, this study explored ‘caring in education’ as care community which takes care of self and the inner circle as well as provides care of others. I analyze Walzer's concept of Complex Equality that criticizes the social alchemy in which man possesses various social goods through the possession of one good, namely the dominant good. Next, I discuss Noddings’s caring in education which examined, focusing on the possibility that caring in education can be the new curriculum that every student is able to pursue excellence.

The purpose of this thesis is to examine the meaning of education and the role of educational philosophy through the concept of ‘unconditional understanding’ in M. Oakeshott’s On Human Conduct. Unconditional understanding is not a definitive understanding nor a complete theory but a continuous recognition of the conditionality of every understanding. In this engagement the conditions of understanding are themselves waiting to be understood and not instruments of understanding. So in every understanding there is an invitation to investigate its conditionality. Unconditional understanding has two characters, incompleteness and intimation of conversation. For the recognition and investigation of conditionality makes every understanding to be not yet understood. Furthermore it makes every conditional understanding to accept and relate other conditions without reduction or subjection, that is, in conversational encounte

The purpose of this study is to examine the meaning of getting old and to reflect the inherent meaning of today’s life and education from the perspective of the Analects of Coufucius. Confucianism has never dealt with old age as a special part of the life time, but has dealt with the lift time as a whole to understand the ideal human character. Has a subject of “getting old” never been discussed in Confucianism? The answer is no. Even though a topic of getting old has not surfaced, it is rather a main topic in the Analects of Coufucius. A course of getting old is just a journey of Saramdaum and learning. An ideal senior based on Analects of Coufucius is a person who shows an example and lives neighbors together in a community. Special values or tasks are not required with age. In the Analects of Coufucius's view of the world, all humans is to realize ‘Gun-ja(君子)’ pursuing Saramdaum regardless of age. Old age is rather more of a better time seeing results of Saramdaum. Confucius discussed the issue of getting old in the nature of human life, not inquired the issue from today’s secular point of view. Discourse of old age in Confucianism is based on the continuation of all of the time and space and integration. An effort to Saramdaum is the only way to naturally build an ideal society that ‘the elderly to relax 늙음의 교육적 성찰 : 논어를 중심으로 103 and hug embrace a young man.’

Marin Heidegger(1889-1976) is German existential philosopher in the twentieth century, but his methods of philosophy is by phenomenology and hermeneutics. Heidegger, although was not a student of Husserl's, was influenced by Husserl's philosophy. He studied Husserl's major works and worked as assistant from 1920-1923 at the University of Freiburg. In this paper, I shall try to analyze and interpret Heidegger's philosophy and ontological education which he reinterprets Plato's famous “allegory of cave” in the Republic. To sum up: 1. The Preliminary Fundamental Analysis of Dasein: Being-in designates a constitution of being of Dasein, and is an existential. Thus, a phenomenological fundamental structure of Dasein is being-in-world, and its existential meaning is care as being. 2. Heidegger's Philosophy of Ontological Education: Through a hermeneutic excavation of Plato's famous “allegory of the cave” in the Republic, Heidegger seeks to look for the most influential understanding of “education” in Western history: Plato's conception of paideia. It is against false interpretation of education in Western history of education that Heidegger advances his conception of real or genuine education(echte Bildung), the essence of paideia. What Bildung expresses 하이데거의 철학과 존재론적 교육 137 is twofold: Bildung means forming in the sense of impressing character that unfolds, but at the same time this forming impresses a character, one education from without(Metaphysical Education) and the other education from within(Ontological Education). Finally, Heidegger suggested the ontological education: education of negative freedom and education of positive freedom. But the real freedom(positive freedom) is attained only in 3 stage in Plato's “allegory of cave” by not instructing, but teaching, because learning culminates in teaching.

The purpose of this study was to examine the characteristics of Korea Education and causes of current educational problems by analyzing continuity of developmental state and neoliberal state since the 70 years after Independence. In order to achieve this purpose, in the second chapter, I explored the characteristics of the authoritarian developmental state and the legacies of developmental education. In the next chapter, I explored the characteristics of the neoliberal state that are affiliated with developmental state and their impact on education after the 1997 IMF crisis. Under the legacies of developmental state and condition of current neoliberal state affiliated with it, Korea education system is still suffering from competitive education for survival, national education and training of industrial worker as the primary purposes of education, repetition of traditional educational model based on tests, absence of the publicity of the education, a strong state intervention and state control for the political instrumentalization of education.

Theories of ethics sometimes make a great influence on education. Recently delineated ethics of care pushes us to think about education in a new light. The purpose of this study was to investigate the educational possibilities and limitations of this care ethics. The result is as following. The ethics of care suggests for education, the opportunities to seek more feminine traits, to emphasize more on natural (effortless) care than ethical(willful) care, and to add a new concept of goodness as overcoming pain, separation, and helplessness. However, the ethics of care also is seen to have educational limitations, like the problem of marginality resulting from its theoretically unstable status in philosophy as well as its conflict with the alternative ethics of justice and its ambiguity in defining of goodness, especially the absence of priority among pain, separation, and helplessness.