From the foreword of Ecce Homo, Nietzsche feels the obligation of presenting himself as an antithesis of the man who until then was declared virtuous.He prefers being a Satyr of the cohort of Dionysus than being a Saint of the kingdom of Apollo.In this theatrum philosophicum, Nietzsche's considerable mustache is necessary.There is no other thinker more decisive in the attack of Michel Foucault than him, because with him travels the road to a new and powerful sunset: It is the decline of the subject, that idol, that truth, which cannot stand, except if, after the death of God and the crisis of reason, we are willing to become Subject.Foucault is part of this event, which we could call, parodying the same Foucault, a political history of the sunset of philosophy.However, before delving into the analysis of the discourses that shape the legal forms of inquiry and examination, Foucault directs the first conference to make explicit his debt to Nietzsche, who trapped in his work is involved in historical analysis of the archeology and genealogy type.Although irrelevant to what we want to expose, the Foucault from the Rio de Janeiro conferences is a posthumous tribute, a refoundation, an update of Nietzsche's thought.