 In the Christian view sexual acts were, on the whole, evil in themselves and most forms of sexual activity were simply forbidden. A main emphasis in Christian morality is therefore on the moral code, its systematicity, its richness, and its capacity to adjust to every possible case and to embrace every area of behavior. The rules in Christian monasteries, for example, were not only very severe, but also extremely detailed. In the morality of antiquity, on the other hand, the code and rules of behavior were rudimentary. The ancient Greeks’ view was that sexual acts were natural and necessary, but subject to abuse. They emphasized the proper use (chresis) of pleasures, where this involved engaging in a range of sexual activities (heterosexual, homosexual, in marriage, out of marriage), but with proper moderation. Their texts discussing morality therefore lay down very few explicit rules or guidelines on the kinds of sexual acts that one should engage in. More important than the moral rules was the relationship that one had with oneself, the choice of the “style of existence” made by the individual. Sexual austerity, for example, was not practiced as a result of prohibitions, but because of a personal choice to live a beautiful life and to leave to others memories of a beautiful existence. Sex for the Greeks was a major part of what Foucault called an “aesthetics of existence”: the self’s creation of a beautiful and enjoyable existence (The Use of Pleasure, [1985: 12]).