It is only with the (Christian) law that sensuality as such gets invented. This was Kierkegaard’s thesis, but for Kierkegaard it basically means that, in contrast to the Greek individuality that strove for a balance between the spiritual and the sensual, Christianity, as the affirmation of the spiritual principle, also established its Other: it excluded the sensual , and thus merely granted it autonomous existence. Nietzsche’s emphasis is slightly different: with the formation of the ascetic ideal, the sensual is not simply the Other of the law, but becomes the very thing that the law gives form to—it becomes one with the law

- Alenka Zupančič, The Shortest Shadow: Nietzsche’s Philosophy Of The Two  (via aidsnegligee)