Heidegger’s existential phenomenological approach to the basic and everlasting question: “What is being?” made him very welcome in the then Europe, just miserably torn by the war. In fact Heidegger was so occupied by this question that he considered as a duty “to pose anew the question of the sense of Being”. Since his effort is to “experience the meaning of Being(Dasein) … and to bring this experience to speech”, his reflection “toward the comprehensive understanding of the everyday facts and events.. may help us to understand our own existence, make it a problem and criticize it as well.”-as said Pierre Trotignon. Relating the above mentioned question, Heidegger turned away from Aristotle and the rationalism as well, when he considers “Dasein” as a “historical-temporal situated ens”, “a being-in-the-world” (in-der-Welt-Sein) having the possibility of questioning: “No metaphysical question can be asked without at the same time the questioner himself being involved in the question.” For Heidegger, the starting point of metaphysics is the analysis of “Dasein” itself. Although “Dasein” is “a reality which seeks itself”, however it is a shared existence “Mit-Sein”, “being-with”, preoccupied of things and persons, whose external expression is what Heidegger calls: care, concern, “Sorge”. And it is in everyday experience that Dasein displays its three fundamental aspects: facility, existentiality, forfeiture. However human being is alienated, having been distracted in this petty concerns of everyday life. In order to be able to turn back to the “authentic existence”, Heidegger proposes taking into consideration three concepts: dread (Angst), conscience and destiny. Notwithstanding the existential and attractive analysis of Heidegger concerning the human existence, one still has the right to expect that his discovery of the “Sein-zum-Tode” might have been further studied in an upward way to persuade that existence is splendid and purposeful!