We know all, that Martin Heidegger had one major question; What is the meaning of Being? He introduced this question in his major work Being and time. Being is something a quit peculiar thing. Actually it is not a thing at all, and that is why it always escapes from us, when we are questioning about it. This is also how Heidegger thought, when he wrote Being and time. The question of being needs its own method, and this method Heidegger calls the analytic of Dasein (Daseinsanalytic). For Heidegger method is not something, which is separated from the subject of the research, rather it is the research it self and the result of the research too. Heidegger defines Dasein: "The very asking of this question [question of Being] is an entity's mode of Being; and as such it gets its essential character from what is inquired about - namely, Being. The entity which each of us is himself and which includes inquiring as one of possibilities of its Being, we shall denote by the term Dasein." (Heidegger 1992, Being and Time, 27.) "Das Fragen dieser Frage ist als Seinsmodus eines Seienden selbst von dem her wesenhaft bestimmt, wonach in ihm gefragt ist - vom Sein. Dieses Seiende, das wir selbst je sind und das unter anderem die Seinsmöglichkeit des Fragens hat, fassen wir terminologish als Dasein." (Heidegger 1986, Sein und Zeit, 7.) To put it shortly, Heidegger wanted to study Being, and this study is possible only by studying Dasein, because Dasein is "distinguished by the fact that, in its very Being that Being is an issue for it" (Heidegger 1992, 32), "Es ist vielmehr dadurch ontisch ausgezeichnet, dass es diesem Seienden in seinem Sein um dieses Sein selbst geht." (Heidegger 1986, 12.) Any other entity does not have this relation to Being. How this questioning of Being and Dasein is related to the foundation of the educational science? Especially when Heidegger announced directly, that anthropology, psychology, and biology all fail give an unequivocal and ontologically adequate answer to the question about the kind of being which belongs to those entities which we ourselves are (Heidegger 1992, 75). And my argument is, that the science of education belongs to that group of sciences, which Heidegger lists as sciences unable to understand the proper nature of human being. He did not meant that those sciences are worthless, but he thought that they can no more give really new understanding of human being. This is of course hard to accept, because for example in field of genetic engineering the progress has been incredible. Heidegger's point was, that even some kind of knowledge is increasing, it does not tell anything new about it, what human being is. He did not either thought that Being and time would answer directly to that question, what is human being, because he thought, that first must answer the question of Being. But Heidegger saw that there is possibility to evolve sciences on the basis of his philosophy. This can be read from his Zollikoner Seminare (1994) and his coordination with Medard Boss. In my paper I will elaborate those foundational terms, which can be read out from Being and time and which are in Zollkoner Seminare: Dasein, Being- in-the-world, exsistentiale, Dasein-with and temporality.