ple, of the children of disappointment, they tell of death and suffering and unvoiced longing toward a truer world, of misty wanderings and hidden ways" (156)(157). This meant that to affirm the slave's worth, slave songs had to articulate a purpose for slaves; in other words, these songs functioned as an act of remembering that fed their dreams of a future world. Slave songs gave rise to a mode of consciousness that was creative and transformative because it was prophetic in its vision (Thurman 1975).The focus of this article is not slave pedagogy as a teaching moment; nor is it a historical study of slave education or pedagogy. Rather, the intention of this study is to more broadly address the philosophical problem of pedagogy in relation to concerns about ontology, as an existential problem in African American slave culture. Also addressed is the nature of black dehumanization under racial slavery. This analysis can better help us understand how the lived experience of being a "black slave" gave impetus to a particular existential orientation in relation to slave pedagogy. Supported in this discussion is the view that questions about the nature of being human were of profound philosophical concern for African American slaves and that such concerns determined the pedagogical intentions within the larger African American slave quarter community (Webber 1978, 156-245, 249-250). In other words, because slaves were preoccupied with the question of their being, the aims of slave pedagogy were presupposed by a philosophy of existence that was grounded in the slaves' lived experience of race and racism as blacks. This was a philosophy of existence that addressed, to paraphrase Alain Locke (1989), the "lived reality of value" of being black, a philosophical standpoint that had as its priority the inner life of black people (Gordon 2000;Locke 1989). Considered is that the slave's consciousness of his or her existence as a black, and therefore its meaning, was not only hermeneutically encountered but that the existential reality of this encounter was the impetus behind slave pedagogy redressing the problem of black dehumanization, and thus black suffering under racial slavery. It is because of this concern that slaves were engaged, if we use Karl Jaspers's (1954, 1971) definition, in philosophizing. Before turning to these issues, a context is developed for understanding why the pedagogical concerns of African American slave culture were deeply shaped by the slaves' preoccupation with their humanity.