Andrea C. Bertino

In der Abhandlung wird zum estern Mal Nietzsches Auseinandersetzung mit der hellenistischen Philosophie, dem Epikureismus, dem Stoizismus und dem Skeptizismus, systematsich rekonstruiert. Alle drei Schulen sind relevant auch für Nietzsches Kritik der Moral und des Christentums. Epikur bietet Nietzsche eine existentielle Alternative zum Platonismus, selbst wenn er nicht mehr zum vorsokratischen Philosophieren, Nietzsches Idealtypus des Philosophierens, zurückkommt. Auch Nietzches Auseinandersetzung mit dem Stoizismus ist noch von der vorsokratischen Philosophie her bestimmt, vor allem durch heraklit. Stoische Argumente teilt Nietzsche auch in seiner Kritik des Mitleids. Bei Pyrrho erkennt Nietzsche eine negative Form des Nihilismus. Dennoch bleibt ein unüberwindliche Distanz zwischen den verschiedenen Konzeptionen des Weisen in der hellenistischen Philosophie und Nietzsches Entwurf des Übermenschen - sie liegt im hellenistischen Eudämonismus.In the paper Nietzsche's consideration of the Hellenistic Philosophy, of the Epicureanism, Soticism, and the Scepticisms in for the first time symmetrically reconstructed. The three schools are significant for Nietzsche's critic of morals and Christianity, too. Epicurus gives to Nietzsche an existential alternative to the Platonism, even thought he doesn't come back to the presocratic manner of doing philosophy, Nietzche's ideal typos. Nietzsche's confrontation with the Stoicism is characterized by the presocratic Philosophy, too, above all by Heraclitus. Nietzsche shares also Stoic Arguments in his critic of compassion. In Pyrrho Nietzsche identifies a negative form of nihilism. All the same remains an insuperable distance between the various conceptions of the wise in the Hellenistic Philosophy and Nietzsche's model of teh overman, distance that could be found in the Hellenistic Eudemonism.

The metaphor of sacrifice is involved in different contexts of human life; specifically,the knowledge and the communication of truth are often supposed to imply sacrifices. This paper aims to show the role of sacrificial semantic for the conceptualization of truth in Giordano Bruno’s philosophy. In fact, Bruno allows us to appreciate the continuity between the logical structure of the religious institution of sacrifice and the philosophical use of sacrificial metaphors. More specifically, Bruno shows that our understanding of philosophical truth can be deepened if the kind of sacrifice involved with the search of truth is disclosed by starting from a ritual and religious point of view. By interpreting passages of Bruno’s works it becomes clear that the concept of sacrifice, on the one hand, serves for the critique of specific conceptions of truth, and, on the other hand, for the self-legitimization of the philosopher. Firstly, we read the Actaion’s mythos in terms of a Foucaultian aleturgy; then we reconstruct the connections between the sacrificial metaphor and other metaphors which are used to present the philosophical knowledge. Finally, we discuss the meaning of the sacrificial metaphor for a possible moral evaluation of dangerous researches of truth and come to suggest that Bruno develops a kind of narrative justification of the sacrifice for the sake of truth which appeals to a specific fundamental experience.