In this paper I will discuss how didactic theory is based on mimetic processes. I will present an analysis of two theories in support of my argument: A comparison of Aristotles´ mimesis in Poetics (Aristotle et al., 1995) and Wolfgang Klafki´s Didaktik Analysis (Klafki, 2000). The term mimesis dates back to ancient Greece (500-400 BC), and the original meaning of the word may be said to be: Miming, imitation or replication (Else, 1958, p. 79). Mimesis is a term that has lived on, primarily because both Plato and Aristotle paid a lot of attention to it, citing it in several of their most important works. Aristotle made mimesis one of the basic terms in his Poetics (Aristotle et al., 1995): The point of poetic mimesis, he said, is not to imitate something correctly according to an empirical world, but to represent something probable, possible, universally human and ethical. Aristotle made mimesis creative; in the sense that the purpose of poetics is to enhance catharsis in the audience. Catharsis means cleansing. Based on recognition (anagnórisis) of central moral and intellectual dilemmas displayed in the plot (mýthos), catharsis is created through feeling compassion and fear. Moreover, this process is also a process of learning.According to Klafki, Didaktik concerns the "what" of instruction and Bildung, as distinguished from the "how" of teaching, which is the Methodik (Klafki, 2000, p. 146). It follows that the what of teaching consists of the content; the Bildunsinhalt as well as the substance of the content; the Bildungsgehalt. The Bildungsinhalt is what is displayed in the Lehrplan. However, it is only when the content substance appears that it has become a content of education or of Bildung. Likewise, the substance can only be ascertained with reference to the particular students who are to be educated and with a particular human, historical situation in mind.Regarding the theoretical and hermeneutical/interpretive approach (Ricoeur, 1984): In Didaktik Analysis Klafki poses five questions to the what of teaching. The questions are about the content as an example of a basic phenomenon (1), the significance the content already has in the minds of the students (2), the significance it will have for their future (3), the content structure (4), and how it may be made interesting for students (5). In the paper I will compare these questions with the central concepts of Aristotle´s Poetics (universality, anagnórisis, catharsis and mýthos). I anticipate finding that the concepts in Aristotle and Klafki are comparable with one another and that these findings will support my thesis that didactic theory is based on mimetic processes. Aristotle, Demetrius, Pseudo-Longinus, Halliwell, S., Russell, D. A., & Innes, D. (1995). Poetics. Edited and translated by Stephen Halliwell. On the sublime / Longinus ; translation by W.H. Fyfe ; revisedby Donald Russell. On style / Demetrius ; edited and translated by Doreen C. Innes based on W. Rhys Roberts. - [New ed.]. (S. Halliwell, D. A. Russell & D. Innes, Trans.). Cambridge, Massachusetts/London, England: Harvard University Press. Else, G. F. (1958). Imitation in the 5th century. Classical Philology, 53(2), 73-90. Klafki, W. (2000). Didaktik analysis as the core of preparation of instruction. In I. Westbury, S. Hopmann & K. Riquarts (Eds.), Teaching as a reflective practice. The german didaktik tradition (pp. 139-159). Mahwah, New Jersey: Lawrence Erlbaum Associates, Inc. Ricoeur, P. (1984). Time and narrative (K. a. D. P. Blamey, Trans. Vol. I). Chicago: University of Chicago Press.