It is a good wife and wise mother that is the logic presented as the norm of female education in Japan since the Meiji Period. However in the early 20th century in Korea a good wife and wise mother was presented as the norm of new female education. I will examine the similarities and differences of the two norms of the two nations. Here I would like to concentrate my attention on two points. First, the two images of a good wife and wise mother' respectively in Korea and Japan are not the same. Shin-Saindang(申師任堂) is emblematic of the norm in Korea, whereas Yamanouchi Chiyoko(山內千世子) is in Japan. Why is that? In other words, how can the internal cause be explained that the norm is symbolized as a wise mother in Korea and a good wife’ in Japan respectively? Second, Japanese say a good wife and wise mother, though we say a wise mother and a good wife. Is the difference just that of arranging words? Recently there has been some scholars who express their doubts about the difference, but no definite researches have been done. I think some more researches about the difference of the two will lead us to shed light on the correlation and the difference of the two norms. The result of my research runs as follows. During the modern times, the political establishment was created to administer the norm on the basis of industrial capitalism, and the people of the traditional society was disciplined to be the member of a nation and a society. Especially the individuals were educated to realize that they were the prime mover to develop their societies and nations. On the one hand women began to be taken seriously as the subject to give birth to and educate the people, on the other hand they were demanded to help their husbands, industrial workers, and to keep their home as resting places. In these respects, the two logics of a good wife and wise mother have something in common that those were the theories of female education in modern nations. But in Japan the theory of female education laying stress on ‘a wise mother' was transfer to that emphasizing a good wife, the reasons are as follows. First, such scholars as Shimoda Utako and Omura Jintaro who attached importance to female education introduced and applied to the public that the priority of family ethics is basically given to married couples in the Western societies. Second, the appreciation of the importance of 'families’ as ‘sweet homes’ was spread to the entire society. And lastly, the tradition of wives' help had been succeeded in Japan. In the meantime, the theory of Japanese female education was introduced to modern Joseon through the introduction of the theory of ‘a good wife and wise mother’ by 'the enlightening press’ and the establishment of girls' school in Japanese style. But the theory was reinterpreted as the tone that in fact ‘a wise mother’ was the role more seriously taken. It is because that most of all the demand of educating new people of a new nation was getting stronger, and the role succeeded the image of 'matriarchal mother’ in the traditional society. Unlike ‘a wise mother' of the traditional society, that of the modern Joseon has both benevolence and sternness based on maternity, and was reestablished as the image of a mother with modern knowledge. As far as the understanding and the importance of ‘a good wife' are concerned, there was a difference of perceptions between Korea and Japan. In other words, Japanese laid stress on the role of a wife who helps her husband in the family centering around the couple and the role included that of ‘a wise mother’ who educated her children. In Korea, it was the other way around. I think the difference is the main cause by which a good wife and wise mother’ is represented by Shin-Saindang(申師任堂) and Yamanouchi Chiyoko(山內千世子) respectively in two countries.