This paper clarifies John Dewey's theory of public education in terms of his concept of publicness in the 1920s. I argue that Dewey's theory of the publicness of schools is based on his criticism of traditional liberalism, even though his educational theory has often been studied from that point of view. In Human Nature and Conduct (1922), Dewey introduced the concept of politics in order to reconstruct liberalism. He characterized liberal ethics as being founded on a metaphysical harmony between man and nature. In Public and Its Problems (1927), central themes of politics crystalized into actual issues of the public. He critically examines nineteenth century liberalism and its presumptions that a market realm follows natural laws. According to Dewey, liberalist's basic idea of individualism has collapsed community and association which constitute an important factor in human public life. He rejected the dichotomy between the public and the private by recasting them as an interactive relationship of human actions. For him, such communities are constructed by politics and ethics of democracy in which face-to-face communication plays a crucial role. In particular, Dewey put much emphasis on public education. In fact, in the 1920s he wrote many articles in journals such as The New Republic. His concern was mainly devoted to the publicness of schools. In these thoughts, community was a keystone. Dewey's educational theory placed importance on the ideal of cooperation between teachers, students, workers and parents. He argued that various people participate in communities by cooperative efforts of inquiry and learning. Thus the publicness of schools is based not on the market principle or state administration, but on democratic communities and communications.

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This Paper aims to examine the essential feature of the theory of E. D. Hirsch's "Cultural Literacy", which has developed in the United States of America since 1983. "Cultural Literacy" means the "traditional literate knowledge and the information that literate Americans share". In order to approach this subject, this paper focuses on the analysis of the lesson plans, which was practiced by Core Knowledge Foundation in 2000. Core Knowledge Foundation is an independent non-profit organization founded in 1986 by Hirsch. First, this paper shows the points of the arguments against the theory of "Cultural Literacy", from the viewpoint of teaching method. As to the content of "Cultural Literacy", it is criticized for eliminating cultural diversity, since it insists on national identity and cohesion. On the method, it is considered that Hirsch prevents educators from helping students acquire mode of critical analysis owing to rote-memorization. It is said that "Cultural Literacy", or a mainstream approach to pedagogy is unable to develop "Critical Literacy". Hirsch, however, objects to these arguments. As a matter of fact, he does not exclude cultural diversity. He asserts that "Cultural Literacy" represents the tradition of pluralism in the United States of America. He also suggests that critical-thinking skills should always be predicated on relevant knowledge: one cannot think critically unless one has a lot of relevant knowledge about the issue at hand. According to him, to oppose critical-thinking and knowledge is a profound empirical mistake. Then, this paper analyses the lesson plans of Core Knowledge Foundation. In the lesson plans, the essence of Hirsch's intention is revealed. Lastly, this paper explains that critical-reading skills should be developed with acquiring common knowledge in the national literate culture.

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Public interest in "symbiosis" has been rising since the late 1980s due to society's needs. As a result, "symbiotic education" has been discussed in education field as well. There are so many different ways of viewing "symbiosis", and it is poorly systemized. It would seem that the present society needs a systemized symbiotic education because there are many problems such as globalization, elderly society, foreign labors, suicide and much more. However, to respond to such situations, it is necessary to educate "symbiosis" on each case without waiting for the "symbiosis education" to be systemized. This paper discusses whether the systemized "symbiosis education" is needed or not. I would like to focus on investigating what the concept of "difference" is when talking about "respect for difference." In doing so, I would also like to clarify "epistemological difference". The core of "symbiosis" theory is a respect for "difference" although it has been causing discriminations. I have defined two kinds of "difference", "Static difference" and "Dynamic difference". The "static difference" is a difference based on sameness such as the one between "disability people/ healthy people" or "foreigners/Japanese" etc. The "Dynamic difference" is a difference that cannot be categorized or bordered, such as existence itself. I would like to consider these two "differences" clearly from epistemological point of view. It seems to be too forceful to try to generalize one theory as the "symbiosis theory" since there are varieties of "symbiosis theories" and each theory seems to have its good points. In order to prevent forcefulness but still to systemize "symbiotic education," it is critical to realize there is epistemological difference and consider "difference" from various points of views. Please note that "symbiosis" in this paper only applies to humans at this point.

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Childern who live in the modern society are vulnerable and it is difficult for them to reform their selves. Kihaku Saito says that the aim of learning is to emancipate children from their conventional being. The emancipation means their openness to others and such openness requires them to listen to others. Learning is positive passiveness. Therefore children of vulnerable selves are apt to be alienated from learning. On the other hand, children who are listened to and empathized by a counselor in a counseling room get free from their vulnerability and the children and the counselor have come to listen to each other and as the result of that, they belong together. According to Saito, listening each other is one of the most important moment of learning. Therefore the counseling room is the place which leads children to the possibility of learning. Furthermore children have come to dwell the counseling room by being listened to by others and listening to others. The way of learning is deeply related to dwelling. The result is that we should think that the counseling room is not only an asylum but also the place of learning. We can explicate the possibilities of learning through children's behavior in a counseling room. By Heidegger, dwelling means the essential way of being man has. Therefore learning is one of the essential ways of being. Heidegger says we are doomed to aim to recapture dwelling.

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In this thesis, I have tried to make clear the following: what position education at school and in the society was given and what role it played in the process of modernization through analyzing the educational situation after the Meiji Period in Okinawa. I have also compared and evaluated the difference in achievement between the group which supported the assimilation policy together with imperial education and the one which tried to put the peculiar culture of Okinawa into practical activities. As main materials, I have made use of 'current Topics in Education', an education magazine of the Meiji Period, 'Ryukyu News' and 'Okinawa Mainichi', both of which were local newspapers. By learning several activities which characterize the culture of Okinawa, I have confirmed the existence of the water stream leading to activities later on in the present days.

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Today, relation of teachers and students or students and students is difficult. It has been important that we make the new model of students' relation and relation of teachers and students, particularly how to connect the gap of a student subculture and school culture. This study regards school culture as two structures of the school culture as 'the logic of a school' and 'a result of the interaction with student subculture', and focus on interaction between teachers and students or students and students. By ethnography of girls' high school, it considered what role educational practice would have played for students and how educational practices is transmitted to the student, focusing formation HR class. In that, the idea of 'Legitimate peripheral participation' (Jean Lave and Etienne Wenger) is used and it focus on the process from which a first grader gains the identity of community of practice by interaction with a third grader through `Legitimate peripheral participation'. In the analysis result, in a first grader interaction with students who belong to a different group was not seen, and was passive participation in various activities of a school. On other a third grader was active about interaction with students who belong to a different group and activities of a school. After September the culture of a first grader shifted like a third grader. It became clear that a first grader was transmitting school culture from two routes, 'the logic of a school' and 'a result of the .interaction with student subculture'. It could be said that the view of the educational practice regarding the school as one community is important.

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The aim of this paper is to examine the meaning of learning popular music (jazz, rock, blues, soul) for culturally deprived children in the 1970's. This idea came to the attention of American music educators in the late 1960's. At the same time, music educators began to grapple with urban music education in the urban schools. The children living in these urban areas were called cultural deprived. These children refused to attend music class. This problem was caused by a difference in culture and music interest. Popular music was introduced into the music curriculum of urban schools in order to solve this problem. In order to attain a clear picture of the meaning of learning popular music in urban music education, I examined many resources. I focused my research on the special report on urban music education that was published in 1970 by MENC and lesson plans for urban school that were developed by Otis D. Simmons. Also, I directed some of research attention to discussion about the intelligence of culturally deprived children. As result of my research, I discovered that including popular music in urban school education helped to achieve the following; (1) Popular music called the children's attention to music class and the children actively participated in music learning; (2) Learning popular music helped to enhance the children's musical ability. Also, The children developed the skill of musical analysis and musical performance; (3) Music educators began to recognize the children's hidden musical ability. Also, They found that the children in urban schools could learn and excel in music.

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The purpose of this research is to find out when students feel enjoyment and what determinants in their enjoyment are in music classes of junior high schools. Two stages consist of this research. The first stage is the factor analysis. The questionnaire was carried out toward 254 junior high school students who are in first and second year, in order to rate degrees of enjoyment that students got in past music classes. As a result of the principal component analysis of students' answers to the questionnaire and the rotate of varimax, following 6 behavioral factors are suggested; "Freedom", "Curiosity to playing instruments", "Appreciation of music", "Feeling in one", "Deep impression", and "Feeling of attainment". The second stage is the classroom analysis of some music classes in a junior high school. In each of the situations that students get enjoyment, the factors in their enjoyment are clarified by considering the various conditions in teaching-learning processes such as teaching methods and communication among students. As a result, the above-mentioned 6 factors are confirmed, and some other factors are also discovered.

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It is well known that many schoolchildren fail to represent quantities by fractions. For example, when we ask them to paint 2/3m on a paper streamer of two meters, many of them paint its 2/3, and it results 4/3m. They believe that not only 2/3 of one meter but 2/3 of two meters and even 2/3 of ten meters are also 2/3m. This kind of misunderstanding seems to be derived from the emphasis on the operational aspect of fractions. At the same time, figures adopted in a math textbook strengthen the misunderstanding. That is, the total length of a paper streamer, for example, used to show a length represented by a fraction is restricted to one meter, which curtails of their opportunity to consider the total length of the paper streamer. In this paper, I reported the introductory instruction to fractions, which I taught the third graders in three classes. In one class I used figures of which total amounts were restricted to unit magnitudes, 1m, 1l, and 1 for a number line (a control class). In other two classes I employed figures of which total amounts exceeded the units, 2m, 3m, 2l, and 2, and so forth (experimental classes). Posttest on the representation of quantities by fractions implemented just after the instruction showed significant difference between the control class and the experimental classes. However, research conducted after the posttest revealed that effects of the figures employed in the experimental classes were not so strong as expected. From these results, I discussed how teaching materials adopted in the introductory instruction to fractions should be, and that the instruction had to include a kind of remedial aspect in the case that there were schoolchildren who had some knowledge of fractions with the misunderstanding at the time they learned them in school.

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Mentoring is a type of teacher training. It is widely used for pre-service teacher education as well as a system of counseling for business and medical services. Mentoring is a complex, interactive process between individuals of different levels of expertise. The authors think that middle-age teachers serve a very important role in school mentoring. On the other hand, middle age teachers are faced with a crisis. Mentoring is useful for middle-age teachers as reflective practitioners. The authors studied the following: Part 1: Review and Arrangement of Mentoring Definition. First of all, the authors reviewed mentoring definitions and arranged them from the point of view of a mentor's role and the relationship between the mentor and mentee. Secondly, the authors examined three models by Mayarad and Furlong. In this study, the "reflective model" is adopted and practiced, because the relationship between the mentor and the mentee is critical in this model. The mentoring method includes three phases. Each phase has three steps. Part 2: Practice of Mentoring In this example of mentoring, the mentor is a researcher in a doctoral course and the mentee is a female middle-age teacher. She has been a home economics teacher for 15 years in a public high school. The target for this mentoring is a 2nd grade home economics class. The class themes were sewing and problems of garbage. Method: The mentor observed most of the classes. After the class, the mentor and mentee discussed the class. Collecting data: Class log by students and teacher, observation notes by mentor, VTR records, audio records, and discussion summary. Analyzing and Interpretation: The authors analyzed and thought about the discussion summaries. It became clear that the mentee's reflection is so important. Conclusion: The mentee begins recognizing students' reactions; for example, what the students say or don't say. The mentor's attitude of acceptance and criticism toward the mentee enables the mentee to have confidence in her belief. The mentee reflects deeply and speaks about her belief.

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