This essay provides an outlook for the characteristics of women education in colonial period. The context, where the official discourse on women education was formed, will be elucidated by examining the process of development in Japan`s nationalistic discourse on women education, and discourse on women education in Joseon`s civilization period. An explanation that clarifies the contents and features of official discourse on women education in 1920-30 will also be explained, with a focus on the 2nd Ordinance of Education and its sub-prescriptions. Education for women in Japan appeared after the nationalistic discourse on education under the Emperor system won the dominant position. The discourse reflects the experience of the Japan-China War: the main goal for women education was to nurture women who would take care of home, the base for the nation and a nurturing place for future anation. Therefore the emphasis from the start was on how to nurture ``Japanese`` women, and traditional Confucian women ideal became the constant reference. On the other hand, the discourse on women education in Joseon`s civilization period was very complicated and complex. The discourse on women education had been presented to serve the double tasks, namely the making of western individuals and the making of a nation for a nation state. A woman as the subject for education was to be nurtured as an individual with competence and responsibility equivalent to man`s, and at the same time, as a mother who would take the responsibility to nurture the ideal nation. Therefore, Sihn Samimdang, the Mencius`s mother, and even Joan of Arc and Manon Phillpon Roland were presented as the ideals for women in this period. But the discourse on women education lost this complexity, and the discourse based on motherhood remained in the official discourse. But Confucianism is basically a familial ethics that should be extended to be applied for social and national contexts. The basic concept in Confucian ethics, ``hyo,`` was extended for those contexts in traditional society. Therefore the traditional Confucian concepts were hard to be unchanged in the context of nationalistic discourse on education which aimed to serve a basis for the making of ``the loyal subject of the nation``: certain transformation in concepts had to take place. In the case of the discourse on women education, this transformation was carried out as the transfiguration and extension of the concept of ``women`s virtue``. This point becomes clear when we see the official discourse on women education in colonial Joseon in 1920-30. The characteristics of the discourse on women education in the Ordinance of Education and sub-prescriptions are: First, it serves women with gendered and stratified knowledge that is different from those for men, and second, through this knowledge, it aimed to form women as rational home-managers who embodied motherhood scientifically, overcoming the traditional ideal for women.