KJC Korea
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This paper attempted to shed light on the educational meaning of Buddhist meditation and considered its implication for youth personality education. First of all, this paper examined Buddhist meaning of mind and happiness by investigate Buddhist views on human beings. It reconsidered the educational possibilities of Buddhist meditation in terms of both self-reflexivity and the function of healing. And then it discussed the educational implications of Buddhist meditation, particularly on youth personality education.

Setting up the aim of education as the promotion of pupil’s well-being, the practices of education make differences according to how we understand the meaning of well-being. Recently, John White claims: well-being is one filled with successful and whole-hearted engagement in worthwhile activities and relationships. We need to explain philosophically how well-being connect with activities. In this paper, I examine Hannah Arendt’ view and Alasdair MacIntyre’s view in order to reveal the significance of activities in well-being. Traditionally, one understood human life through framework of theory vs practice, or contemplation vs activity. In this framework, people tend to think the former excellent to the latter. But recently it is suggested that practice or activity have more significance. Hannah Arendt claims that human beings have their presence in the world under the existential conditions of ‘labor’, ‘work’, and ‘action’. They seek meaningful existence through basically liberated actions that they perform despite the restriction of labor and work. For her, such meaningful action imply political action, and it make manifest one’s natality. Alasdair MacIntyre describes the significance of ‘practices’, ‘a narrative unity of human life’, and ‘tradition’ in our lives. Education for promotion of well-being encourage pupils to engage various activities

The purpose of this study was to investigate Paulo Freire’s learning conception. Paulo Freire’ learning conception was different from many learning conceptions in modern educational theories which view the relation of learning and teaching as hierarchial. Paul Freire perceived that 1) teaching was a part of fabrics of learning, 2) there was no teaching without teachers’ and learners’ learning, and 3) the relation of learning and teaching was dialectic. This conception was based on Paulo Freire’s epistemology that human was a cultural, historical and unfinished being, had simultaneously awareness of our unfinishedness, and thereon was being to learn permanently. The starting point of learning was a respect for learners’ identity which was exposed by their words, especially their generative words and themes.

The aim of this thesis is to research the ecological thinking and practice in Thoreau’ Walden and to suggest its meaningful implications to modern education. Conclusions are following. Firstly, researcher found that at first Thoreau was influenced by humanistic transcendentalist, Emerson, later Thoreau’s view of nature was changed anthropocentrism or biocentrism to ecocentrism during life of Walden wood. Accordingly his main concern was shifted human to nature. To him, human is one part of nature. Nature is living organism. So human never have right to govern the living things and non living things. In this sense, I think that Thoreau is pioneer of deep ecology. Secondly, researcher investigated how we can overcome educational difficulties from ecocentric view of Thoreau. In the first place, it seem to modern educational aims were to establish from not humanistic view but ecocentric view for enhancing environmental consciousness and thinking. In the later, it seems to educational contents were reconstructed by ecocentric knowledge helping symbiotic relations with living things and non living things. Lastly, it seem to new educational methods were developed to promote ecocentric mind and practice.

Modern society is drowning in a flood of information. Such information has set modern people free acting up to what they say. While an enthusiastic attitude to gain knowledge gives them absolute benefits in their lives, it is not necessarily true that a negative attitude to acquire knowledge causes some disadvantage to their lives. The expansion of knowledge can be successful through education. Immature children become mature through education, and such mature people in society tends to show the consistency of action and knowledge. The purpose of this study is about knowledge and its practice presented in Neo-Confucianism. This study will compare Zhu zi's viewpoint of knowledge and conduct with Wang’s viewpoint, two of whom are the representatives of this problem. Zhu zi's viewpoint is “First knowledge and then conduct”. Wang’s perspective is "the unity of knowledge and conduct. However, their viewpoints have something in common as well as something different. First, both, knowledge and conduct, are equally important. Second, a focus on action rather than knowledge is stressed as a final goal to reach. Third, their viewpoints are human-centered philosophy. The problem cannot be discussed without focusing on human. Of course, there exist some different opinions between them. The matter of “the cognition of subject and object” is the first. While Zhu zi emphasizes the division of subject and object, Wang stresses the unity of subject and object. Having, thus, different approaches for the matter, Zhu zi puts more emphasis on human nature as a core logic, but Wang regards human mind as a core logic. The problem of knowledge and conduct is still one of philosophical issues to further study. It seems that modern society ostensibly has less interests in the problem of knowledge and conduct, but if you look closely at many problems in society, the necessity of studying the problem is strongly required. Modern people seem to have trouble acting proactively in their lives. In order to win any competition with others, modern people try to collect tremendous amount of information(knowledge), but they are very careful not to cross the border of illegality. This study is not about returning to the past, but about the unity, or the balance, of the knowledge and conduct.

M. J. Adler and The Great Books Foundation schemed out a new method of shared inquiry to improve the understanding of texts. The purpose of this paper is to analyse the method of shared inquiry and to evaluate its values. The method of shared inquiry is a collaboration between author and reader. It is the method of discussion used in the Great Books Program. In shared inquiry, participants and co-leaders read texts carefully and discover interpretive questions. Interpretive questions are question that has more than two answers are possible. Participants build their own answers to the interpretive questions under discussion, and they develop their own ways of understanding the text. Co-leaders may only ask interpretive questions. The method of shared inquiry promotes good habits of reading, thinking, and speaking. By giving participants practice in asking interpretive questions and seeking out right answers, shared inquiry prepares them to be good inquires and lifelong learners.