What is the most important component in the term "cultural transmission," though differentiable into transmission in the same tradition and that among different traditions, is the act of transmission itself, which is a dynamic concept. This paper will consider the philosophical foundation of it. We will do this on three levels: theory of human nature, cultural philosophy, and ontology.First, as to the theory of human nature, contemporary scholars, like Chomsky's idea of "linguistic competence," or that of Habermas's "communicative competence," were unable to offer a foundation of language and communicative act in human nature. That is why we work first on this to elaborate a theory of human nature which is based on a vision of human original desire tending toward many others and ever higher systems of representations to construct a meaningful world and share with many others.Second, we will attempt to lay a philosophical foundation to cultural transmission by basing this on my theory of strangification and "dialogue as mutual strangification." Also, we will include a critical component in the process of interpretation always necessarily involved in cultural transm1ssion. Three hermeneutic steps, that is, explanation, understanding and critique, are elaborated as the methodology to be applied in the process of interpretation in the cultural transmission.Third, we work out the ontological foundation of cultural transmission on the ontology of dynamic relationship, and thereby we give a new interpretation to the ontological propositions that "To be is to become" and "To be is to act," while we offer the status of "transitory beings" to the objects involved in the cultural transmission. This paper will end up with the idea of generosity which is essential 10 both cultural creativity and cultural transmission.