1.) The speech presents Wundt's physiological psychology, folk-psychology and ethics as alternative to Dilthey's dualism of humanties and sciences. Wundt's concept of gesture as the core of his psychological ethics leeds back to the history of philosophy, psychology and education after Herbart. Dilthey's hermeneutics and humanities go back to Schleiermacher's hermeneutics and theory of understanding or interpretation. That means: The history of ideas from Schleiermacher to Dilthey and from Herbart to Wundt developed into two different traditional conceptions of pedagogy: on the one hand the so called German "geisteswissenschaftliche hermeneutische Pädagogik", education as disciplin of humanties and hermeneutics, and on the other hand the pragmatic philosophy of education of James, Mead and Dewey. The speech tries to expose the function of gesture as intermediation between the outer empirical and the inner introspective side of interaction between individuals in education and socialisation. 2.) Herbart's ideas about a psychology of individual and state paved the way for the later concept of Lazarus' and Steinthal's folk-psychology. The main idea of folk-psychology was the genesis of self-consciousness and person or personality through the interaction between individual and society. Language and communication were the medium of this interaction between individual and society. The folk-psychology was not only an advancement of Herbart's metaphysical psychology of individual and state but also of Hegel's formation of self-consciousness through the objective morality (family, society, state). The core of interaction as language communication was the understanding of the other to reach common moral ideas or common interests in mind. The philosophy or science of language was the presupposition for communication and understanding. 3.) In Herbart's metaphysical psychology the great contradiction was between psychological mind and physiological body. Herbart understands communication as interaction in mind through language and "arguments". The question of physiological sensations as presupposition was not a question of experimental physiology, but metaphysics and his psychology determined the domination of the soul over the body, that means the mind over experience. Communication after Herbart could be a quasi-transcendental philosophy of language and communication. Herbart called this philosophy "static and mechanic of the state" as a part of his mathematical psychology of "static and mechanic of the mind".4.) Following Herbart the history of philosophy and psychology led to Wundt's physiological psychology as new presupposition of folk-psychology which was the presupposition of ethics. Furthermore Wundt developed Darwin's theory of gesture as an empirical expression of inner emotions. Regarding to Wundt, interaction and communication between individuals base on experience. His psychology tried to mediate the experimental problem of experience with the hermeneutic or introspective question of gesture as the first expression of soul's development to self-consciousness and the beginning of the history of humanity to mind and culture, or in other words to Mill's object of moral sciences. 5.) James, Mead and Dewey continued Wundt's concept of gesture as an empirical expression of individual and social mind and developed the pragmatism as psychological ethics of education, which Dewey descriped as philosophy of democratical education. The gesture is only the first form of empirical expressions of social and individual mind. The empirical experience alone doesn't open the meanings of social and individual mind; only together with idealistic or introspective understanding.6.) Mead's and Dewey's learning by doing (by experience) includes empirical expressions of social mind or of individual souls and idealistic (introspective) meanings of social and individual mind, so that the child does not only have to make experiences, it has only to learn the understanding of it's experiences. The result of this understanding of empirical expressions should be the internalization of the attitudes of social or individual mind. The educational and social result is a democratic personality which learned to develop the balance of different individual interests (not of egoistical powers) through experience and arguments as the two forms of interaction between individuals and institutions in democratic societies. 7.) The philosophy of education in American pragmatism is based on the intermediation of humanities and sciences as hermeneutic or introspective understanding of meanings of empirical representations. Education means, that adults educate indirectly through social environment. The child experiences and understands the environment as the empirical expression of moral meanings of the society. Education firstly includes an experimental formation of social, democratic environments for the child's experiences, and secondly a hermeneutic interpretation of social, democratic meanings of environment through the child's mind. The two sides mean education and socialization as interaction between individual and society through experience and thinking. Wundt given the psychological method for this philosophy ofeducation.methodology: history of ideas in philosophy and education Dilthey had experimented with the main ideas of folk-psychology before he decided on the fundamental distinction between humanities and sciences, understanding and explaining. Wundt's folk-psychology and it's conception of gesture, including experimental and speculative methods of ethics and education, lead on to the pragmatical philosophy of education. The two traditions, from Schleiermacher to Dilthey and from Herbart to Wundt, have founded two different conception of education, the so called German "geisteswissenschaftliche Pädagogik" and the American pragmatical philosophy of education. The historic and systematic connection between this two theories are laying unknowledged in the concept of gesture and of intermediation of understanding and explaining in the folk-psychology after Herbart, Steinthal, Lazarus, and Wundt.Brüggen, Friedhelm: Strukturen pädagogischer Handlungstheorie. Ditlthey, geisteswissenschaftliche Pädagogik, Mead, Habermas, Erlanger Schule. Freiburg, München 1980. Farr, Robert M.: The Roots of Modern Social Psychology 1872-1954. Cambridge 1996.Riedel, Manfred: Verstehen oder Erklären? Zur Theorie und Geschichte der hermeneutischen Wissenschaften. Stuttgart 1978. Rieger, Reinhold: Interpretation und Wissen. Zur philosophischen Begründung der Hermeneutik bei Friedrich Schleiermacher und ihrem geschichtlichen Hintergrund. Berlin, New York 1988. Schlüter, Steffen: Erfahrung und Erziehung bei Herbart und Dewey. In Klaus Prange (ed.): Herbart and Dewey. Pädagogische Paradigma im Vergleich. Jena 2006, 129-163. Scholtz, Gunter: Ethik und Hermeneutik. Schleiermachers Grundlegung der Geisteswissenschaften. Frankfurt a. M. 1995.