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Spinoza's use of the term finite tends to make space the only form of substance, and all existing things but affections of space, and this, I think, is really one of the ultimate foundations of his system.
— Substance
Spinoza's use of the term finite tends to make space the only form of substance, and all existing things but affections of space, and this, I think, is really one of the ultimate foundations of his system.
Our Substance is our Father, God Almighty, and our Substance is our Mother, God, All-wisdom; and our Substance is in our Lord the Holy Ghost, God All-goodness.
This identification of extension with substance runs through the whole of Descartes's works, and it forms one of the ultimate foundations of the system of Spinoza.
By God, I mean a being absolutely infinite — that is, a substance consisting in infinite attributes, of which each expresses eternal and infinite essentiality. Explanation — I say absolutely infinite, not infinite after its kind: for, of a thing infinite only after its kind, infinite attributes may be denied; but that which is absolutely infinite, contains in its essence whatever expresses reality, and involves no negation.
The being of substance does not appertain to the essence of man — in other words, substance does not constitute the actual being of man.
Substance is in its nature infinite, immutable, indivisible...
God, or substance, consisting of infinite attributes, of which each expresses eternal and infinite essentiality, necessarily exists.
We are all made of the same stuff, remember, we of the Jungle, you of the City. The same substance composes us — the tree overhead, the stone beneath us, the bird, the beast, the star — we are all one, all moving to the same end. Remember that when you no longer remember me, my child.
You do not chop off a section of your imaginative substance and make a book specifically for children, for — if you are honest — you have no idea where childhood ends and maturity begins. It is all endless and all one.
