The paper exemplifies how we as teachers see children, and indicates ways of understanding the existential educational meanings of what we see. The authors suggest that the phenomenon of seeing is a personal and relational intentional act that opens up, as well as delimits educational practice. A hermeneutic phenomenological approach to education is suggested and the thought of seeing and telling as interwoven representations is put forth. However, despite a phenomenological inquiry's immense qualities as a pre-reflective experiential source to understanding, the authors believe that phenomenology cannot overcome or erase the aporetic unavailability of a pedagogical practice and a pedagogical-ethical language. The paper intends to show that seeing pedagogically always will be more complex, paradoxical and unsettled than what can be shown and told phenomenologically.Hannah Arendt (1958) considers the "capacity for beginning" as the basic quality of the subjective human condition, and relates this capacity first and foremost to reflexive action. Yet, she prefers the poetic narrative literary form as the best means to express human historical memory and experience. Arendt's (2006) fundamental commitment to art, language and poetry, as the intent of and energy for human experience, is both a commitment to the story as the medium that best can witness human experience and action, but also to the poetic form that best reveals who we are not just what we are. Arendt shares the understanding of poetic writing as "the most human art" (as cited in Dayal, 2000, p. 11) with European educators like Klaus Mollenhauer, Otto Friedrich Bollnow, Martinus Langeveld, and such Continental philosophers as , some of whom are poets themselves. Kristeva (2000) takes her point of departure in Arendt's philosophical basis in the poetic narrative of "the human capacity for beginning" (p. 6), by suggesting that today's culture is forgetting the sovereignty of the subject in the homogenizing process of globalization. This forgetting of the subject, the person, the human being, the child, as the basis of experience and memory is not only a crisis for culture, but is, for our discussion specifically, an educational crisis. We wish to raise an educational awareness, in the face of this crisis, by asking once again to see the child, and we wish Phenomenology & Practice 51 to show fundamental pedagogical meanings although always incomplete of the encounters between adult and child. Daily encounters, the quotidian of life, says Gosetti-Frencei (2007), "is built up in daily experience, by everyday habits, by the sedimentation of ordinary expectations of the world" (p. 1). For adults who share their worlds with children by living and experiencing everyday life, they must step outside the habitability of the everyday and the taken-for-granted, in order to disrupt and resist trivialization of their encounters.Our paper explores the educational meaning of pedagogical encounters between child and adult, student and teacher, as a moral and pedagogical rel...