"Plato, arguably (and as another example of the historical range of Western images of the body), had a mixed and complicated attitude toward the sexual aspect of bodily life. In the Phaedo passion distracts the philosopher from the pursuit of knowledge, but in the “Symposium” it motivates that pursuit: love of the body is the essential first step on the spiritual ladder that culminates in recognition of the eternal form of beauty. For Christian thought, on the other hand, the sexual body becomes much more unequivocally the gross, instinctual “bear” imagined by Schwartz, the animal, appetitive side of our nature. But even within the “same” dominating metaphor of the body as animal, “animality” can mean very different things. For Augustine, the animal side of human nature-symbolized for him by the rebelliously tumescent penis, insisting on its “law of lust” against the attempts of the spiritual will to gain control-inclines us toward sin and needs to be tamed. For the mechanistic science and philosophy of the seventeenth century, on the other hand, the body as animal is still a site of instinct but not primarily a site of “sin”. Rather, the instinctual nature of the body means that it is a purely mechanical, biologically programmed system that can be fully quantified and (in theory) controlled."