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his study is on the geometric cognition in the Froebel's conception of the ‘Gifts’. His geometric conceptions are based on his former geological studies than he had committed in the education. His academic grounds are, as regarded, from the Kantian philosophy those day as well as from the form of Pestalozzi’s theory, including such as the geologic crystallography in the Weiβ, even though he had met Pestalozzi by accident. Nevertheless, Froebel’s educational thoughts have been reckoned as quite different from Pestalozzi and Kant, which has gone beyond their Enlightenment perspective and then constituted views of Romanticism. As a result of this profound influence, he has considered various experiences as an educationally significant, and this is nowadays estimated to open a new era of education. The paper has made a focus on this. That is, the mutable world and children’s concrete experiences come together and make sense under the God’s unity. This enables us to understand his educational view as a kind of sequences ‘nature’-‘mutable’-‘creation’ with children’s concrete activities with the Gifts. And this also throws light on the practical guide at the level of the early-childhood education.

This article is to compare the purpose and subject of education and Buddhism, specifically the Hwaeom thought of the Uisang lineage. However, due to my lack of competence, I did not have a professional approach based on the philosophy of education and dealt with only the common sense based on current education laws. A comparison of goals shows that education and Buddhism are very similar. In the case of education, it has the goal of changing learners so that they can live a happy life as a human and for all mankind. Buddhism also aims to lead learners, i.e. sentient beings, to the way of enlightenment with the help of instructers, i.e. buddhas and bodhisattvas in order for learners to live a life of complete happiness. On the other hand, the Uisang lineage does not make any fundamental difference between learners and instructors. Therefore, it does not aim at making a learner who is sentient being as a teacher who is a buddha through education. This is because from the perspective of this lineage, a learner is a teacher from the past. According to this lineage, the goal of education is not to be a buddha, but to realize that he or she is a Buddha and live as a Buddha. This difference is also true for the subject. Unlike education and other Buddhism that distinguish the roles of learners and instructors and define their qualifications, the Uisang lineage does not distinguish between them. In most Buddhism, sentient beings are learners and Buddha and bodhisattvas are teachers. However, this distinction is meaningless in this lineage where sentient beings are a buddha from the past. Therefore, one, who has been a buddha from the past, teaches oneself and learn from oneself.

The concept of fraternity or friendship plays a crucial role in school or society. However, it has been overlooked in education in terms of an academic aspect. The purpose of this paper is to analyse the concept of philia(fraternity) in Plato’s Lysis and to suggest educational implications. For this purpose, this paper explores the Pythagorean notion of philia in ancient Greece and analyses the concept of philia in Plato's Lysis. According to Plato, the concept of philia is connected to the feeling of love, ie. the desire for the pursuit of wisdom. The concept of philia is a kind of desire for sharing all good things with friends or lovers. This conception of philia offers some suggestions that school should be a learning community which is pursuing the truth and knowledge as well as sharing it with classmates rather than competing between them.

This study is aimed at comparing the concept of open education and alternative education. These two have been introduced on the reflection of conventional education system. Although they contribute to the betterment of conventional education system, the concept of those system is yet ambiguous and confusing. So, it is necessary to establish a precise definition of these two system. To achieve this purpose, this article uses comparison on the point of educational idea, curriculum and education method between these two. Firstly, on the viewpoint of educational idea, alternative education focuses on fundamental reform of conventional system, such as respect for life, ecological thoughts, and so on. on the other hand, open education is more moderate and conservative in this field. Secondly, both of two respect student's autonomy, in case of selection of curriculum and respect of personality. But, alternative education, in comparison with open education, lay stress on field education. Lastly, on the educational method perspective, both of two are open to experience learning, team teaching, and discussion study. But, alternative education comparatively pursuits to the small-scale school, whereas, not so in the open education.

This study aims to focus on the matter of “Multi-culture” which has been a critical issue in recent society in Korea, to discuss various concepts and policies that are being applied in different researches or educational fields, and to investigate if the nature of those concepts are appropriate in deed. The discussion on multi-cultural society and multi-cultural education in Korea suffers the lack of process of any serious discussion socially or professionally regarding its nature and direction, rather creating a regulation on multi-cultural policy just so that our society can adopt to changes and to overcome issues that resulted from changes in the population structure due to increasing number of immigrants. This phenomena, therefore, causes various contradictions through the lack of consistency on directions and systematic coherence created by absence of discussion and agreements between theorists and activists on multi-cultural education that is suitable for our society and what really is true multi-cultural education. A precise examine and analysis is a prerequisite of understanding the reality and education on multi-cultural society. Compared to the Americas and Europe where multi-cultural society has been developed for quite some time, Korea has been focused on only size of the immigrants, despite the fact that the process of forming a multi-cultural society is very different in many aspects. As a result, the concept “multi-culture” has been used in combination with the word “family”, contradicting the original meaning of the “multi-culture”, and the level of multi-cultural education has been remained under the limit of teaching Korean language and assisting culture adaption for few immigrants. A proper understanding and adaptation of multi-cultural society and multi-culturalism is required in order to implement proper and appropriate multi-cultural education. A synthetic and concrete/specific version of multi-cultural education should be proposed, not simply based on charity or welfare policy, rather based on deep understanding, caring and respect of race, region, class or religion of others and create social integration and balance of cultural dissolution.

The free semester program was implemented in Korean middle schools from 2016 in order to establish the turning point of primary and secondary school reform. This study examined the diversification of teaching and learning, which is one of the 'classroom innovations' in the free semester system, and searched for its value and problems. For this study, the teaching and learning styles were compared based on the Paideia Proposal proposed by Adler, which led the American primary and secondary education reforms in the 1980s. Free semester teaching and learning were reviewed based on three main types proposed by Adler-learning of knowledge, development of function, and expansion of understanding. The fundamental goal of the free semester program is to encourage students to be self-directed, creative, able to solve problems themselves, and to lead a happy school life. In order to do this, various methods are practiced in teaching and learning, but acquiring knowledge, a task to be done at the beginning of middle school, tends to be neglected. Also, some students complained of fatigue due to participation in excessive learning activities, projects, and performance evaluations. Leading active participation in learning is positively valued, but basic learning functions for active participation must also be trained at school. These functions are useful skills for knowledge acquisition, discussion, and seminars. Gradual efforts are needed to ensure that student participation activities do not end with the free semester but continue in the regular semester.

Present postmodern and multicultural condition drive us to reflect on introducing religious education into public schools. The purpose of this study was to suggest some urgent reasons for having religious education in public schools and to deduce its roles from those reasons. The result is as following. Religious education is required largely for three reasons. First, it is needed for religious literacy in liberal education. Second, it is required for cultivating mutual respects for civic purpose. And finally, it is required for moral education, giving a supportive framework for moral deliberation. From these, two large roles are deduced: one for liberal education, the other for civic education. For liberal aspect, religious education has to secure students’ spiritual growth and to prepare them to face multiculture, and for the civic aspect, it must have students equipped with ‘reasonable disagreement’ required for deliberative democracy.