The Idea of the Good is the highest fundamental principle in Plato's Politeia. That is to say the Politeia discusses the ideal of a state governed by the philosopher ; this philosopher is the founder of state on earth which is formed after the Idea of the Good ; he has mastered the Idea of the Good after he has learned all about it. Now what precisely is the Idea of the Good ? Because it is the highest principle of governing the world, it is difficult to grasp its true essence. Just as we cannot look immediately into the sun we cannot grasp directly such a high principle as the Idea of the Good. Therefore we can only understand it indirectly through parables. Thus the parable of the sun, the parable of the line and the parable of the cave are proposed to clarify it : this paper merely discusses these parables from the introduction till the parable of the sun. Because the Idea of the Good is the supreme principle, philosophy and political theory are completely unified under it ; its educational implication is made clear by the parable of the cave and the following elucidations.

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Formation was traditionally conceived under the relation of nature-environment based on a biological approach, in this paper an attempt is made to re-think this relation through an anthropological approach in the setting of a subject-object relation. First of all, the reason why the classic theory of formation is losing its applicability is found in the fact that the subject-object relation from the viewpoint of human nature has become distorted. Next, in order to overcome this subjectivism it is noted that it is necessary to exchange the subject-object relation for an existential relation of being, and to see formation as the result of an answer to the demand which springs from the existential relation. Finally, the schema-structure is discussed as an internal control which makes possible a self-formation within the existential relation, and its origin and function are examined. As a result, the conclusion is reached that the formative meaning of the schema-structure consists in a personal fulfilment reached through a functionalising of the various mental activities, entering thus into an existential relation and reaching thereby a unified content.

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This paper examines the meaning of “nature” in education, taking as a point of departure educational thought centered around Locke and Rousseau. In doing so, we shall draw out the two different forms of thinking concerning the awareness of nature, and then we shall examine both the postive and the negative meaning, as well as the basic characteristics of educational thought conditioned by a nature concept originating from either of these two forms of thinking. That is, the educational thought based on a scientific nature concept which, free from subjective conscience, has contributed to the intellectual liberation of man and the enlargement of self by its fundamental vein of a rational explanation of reality and the utilization of this explanation, but with the closed character of (its) conscience structure in fact, it contains a tendency to intercept the view toward a total liberation of man. On the other hand, the educational thought which draws nature into the subjective conscience and which is based on a value-reflecting normative nature concept, gave to the human being the function of criticizing the social system and has opened up the road toward complete liberation of man. It did this by perfectly subjectivising nature and adding to it a human ethos. These two concepts of nature, form the basis for characterising respecti has as its aim the formation of the “person” as such, is being visualized in contrast to a scientific knowledge (dominating knowledge) related merely to the “things” of the outside world.
vely the educational theories. Among the individual theorists attention is necessarily paid to a tension or a harmony between the two. In the future it will be necessary to examine further the structure of the internal relation between these two kinds of “nature” in education.

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The purpose of this paper is to consider, on the basis of several works about Max Scheler's Philosophische Anthropologic and Die Soziologie des Wissens published in 1920, under what characteristics in his theory modern “knowledge” is being analyzed and how this is being interpreted in view of “formation”. In his view modern “knowledge” is characterized by the fact that that the activity of man as homo faber acquiring knowledge is technical. That is, in modern times the subject of knowledge objectivates nature and faces as the content of “knowledge” the thing (Sache) as far as it thus has been limited. This kind of “knowledge” is called scientific “dominating knowledge” (Herrschaftswissen) and has the purpose of technically dominating nature. This, however, was originally only one side of “knowledge”.
In Scheler's thought “knowledge” is divided into scientific “dominating knowledge” (Herrschaftswissen), “formative knowledge” (Bildungswissen) for the formation of man and “redemptive knoweldge” (Erlosungswissen) according to whether the knowing subject, by which the process of becoming (werden) is promoted, is a “thing” (Sache), “man” (Mensch) or “the absolute” (Das Absolute), Furthermore, it is understood that neither of these three types of knowledge can be substituted for one anothei.
But as long as man continues to exist as a “person” he will be a being open toward an “intentional” (meaningful) “world” (Welt). He can realize himself in this without being bound by an “environmental world” (Umwelt), which appears as a relation of “things”. It is there that a more important meaning of “dominating knowledge” which

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