0. F Bollnow insists that we should not remain in existential despair : “we must learn to hope.” The purpose of this paper is to reconsider what it means for us to learn to hope.
Bollnow regards hope as an essential ground of human life which is underlaidwith comprehensive trust upon the whole being. At the same time, he emphasizesthat true hope is deeply related with threatening anxiety or hopeless distrust. But he leaves us only a few descriptions of the relationship between anxiety and hope.
Hence, we are prompted to explore the deep relationship between these two contrastive moods. First, I shall studyBollnow's theory about the absolute hope. Next, I shall look into Bollnow's study on anxiety, tracing it back to Heidegger's theory in his Being and Time. It will be then revealed that hope and anxiety are both deeply connected with penetrating unfathomableness of our Being-in-the-world.
In the state of anxiety, we are confronted with the unfathomableness ofthe world and of ourselves. Unlike our ordinary lives, there is no opportunityfor stable and meaningful projections. In this ruthless instance, however, only one possibility of projection remains : projection towards the unfathomableness itself which makes possible the possibilities of all otherprojections. If we decide to live spontaneously in the unfathomable world, we shall recover the possibility of stable projections. In conclusion, it will be revealed that entrusting ourselves to the unfathomableness is essential for learning to hope. According to Heidegger, this is the possibility of quest for being which is often misunderstood and denied by Bollnow.

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Recently, attention has been drawn to historical-pedagogic anthropology proposed by Ch. Wulf. It raised the problem that conventional pedagogic anthropology is ineffective as it simply discusses the human being in general. While the universal requirement has lost its ground, historical-pedagogic anthropology emphasizes that the theme discussed is historical and that the person discussing the theme has a historical perspective. Based on that point, this paper takes Karl Jaspers' communication theory as a theory constructed through his historical life, and pedagogy, which has been assimilating it into its own territory, as an archive constructed in historical swell. It then focuses on displacement that takes place when Jaspers' communication theory is assimilated into pedagogy.
At this point, an idea of autobiographical pact (Ph. Lejeune) is helpful. This is a pact which an author establishes as a condition for determining an autobiographical form. When we apply this idea to Jaspers' Existential Elucidation, we can find some autobiographical pacts in that text. We can, therefore, regard Existential Elucidation as an autobiographical text. And then, if we acknowledge an inseparability of his life and his thought, we can find autobiographical space in this text and his Philosophical Autobiography. The first person narrative induces a polarity of persons (É. Banveniste). Namely, Jaspers' narrative in his philosophy opens resonant space for pedagogy. There is a symmetrical relationship between autobiographical space and resonant space.
Moreover, on this boundary pedagogy hasbeen assimilating Jaspers' narrative of communication into its category of educational aims. If that is the case, description about the “I” has been remodeled into anorm through pedagogical filter. That is “cooperative construction of description and normatization” operates on this displacement.

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Auf der Grundlage der Einsicht, dass ein nicht-individualistisches Konzept der Verantwortung für spezifisch gegenwärtige Problematik wie das Umweltsproblem notwendig ist, versucht dieser Aufsatz, eine neue Bedeutung des “verantwortlichen Seins” zu bestimmen und pädagogische Aufgaben festzustellen, die zu losen sind, damit jenes “verantwortliche Sein” verwirklicht werden kann.
Zuerst wird erklärt, wie man in der Pägagogik ein “verantwortliches Sein” als Erziehungsziel bisher diskutiert hat. Immer ging es dabei um individuelle Zurechnung. Individuelle Zurechnung taugt aber nicht mehr fiir spezifisch gegenwärtige Problematik.
Um das traditionelle, individualistische Konzept der Verantwortung zu überwinden, wird zweitens K.-O. Apels Konzept der “Mitverantwortung” in Hinblick auf seine Validität in der gegenwärtigen Situation untersucht. Demnach wird ein “verantwortliches Sein” zeitgemäß bestimmbar, und zwar als ein Sein, das so eingestellt ist, an dem Diskurs zur Losung von Problemen bereitwillig teilzunehmen, wenn sie für ihn auch nicht direkt von Belang sein dürften.
Hervorbringung solcher Einstellung hängt davon ab, ob man zu einer universalistischen Perspektive gelangt hat. Anhand der Diskursanthropologie von M. Niquet und H. Burckhart wird drittens dargestellt, wie die universalistische Perspektive durch Erfahrung der Teilnahme an Diskurs moglich wird.
Daraus folgt schließlich : für eine Verwirklichung des “erantwortlichen Seins” ist es konstitutiv, dass intersubjektive Diskussion einen wesentlichen Teil des Bildungsprozesses ausmacht.

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