The philosophical tradition has defined human beings as being able to think who, faced with the fatality of death, characterises it as the only one who is aware of its finality. Hannah Arendt, in the aftermath of the totalitarian experience, sought to rebuild philosophically what had been shaken, the meaning and value of human life. However, in order to counter the totalitarian hypothesis of the super-leak of humans, he needed an indisputable foundation, an ontological basis, which she found in an element hidden by the whole philosophical tradition: birth. The question posed by Arendt is as follows: how does birth determine the human condition? Under his hypothesis, birth would give rise to the ability to act and, by extension, to the world and to freedom. This analysis has the merit of addressing, through birth, the child per se, whereas the child is generally considered in philosophy through the issue of education. On this point, Arendt joins Gaston Bachelard, whose work on the specific features of childhood would complement and confirm his birth theory.