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Battery FAQ Information. An Introduction, pp. In this case, as Carlo Sini rightly points outseeing the attributes as infinite just because they belong to an infinite substance is a rather traditional Neoplatonic claim.

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Such a claim would imagine the infinite substance on one side and its attributes as some kind of hypostases AST Ascentia P80 a fault that we encountered in Nadler too. Says Sini: But then I said another thing within this: There is no difference between attributes for substance. It is the attributes that make the difference, whereas to substance it does not matter to be thought or extended, it is indifferent.

Sini is claiming AST Ascentia P80, from the standpoint of substance, it makes no sense to investigate whether there are attributes in addition to extension and thought and, if so, what they are. Even Nadler See C. Sini, Archivio Spinoza. He dismisses the problem as follows, drawing strategic and psychological implications that have little to do with philosophy: The difference is more subtle: This happens because I am understanding a mode of substance AST Ascentia P80 two of its attributes, but I am understanding the same thing.


Such a thing does not reside anywhere else than exactly where and how I am AST Ascentia P80 it, the substance of which the colour red is a modification is not somewhere else where we can find a colour red-in-itself, some sort of noumenon, yet ante litteram. That is how a certain kind of metaphysics — that which Heidegger identifies with Metaphysics — reifies and makes substance transcendent. For Spinoza nothing but attributes can constitute the essence of substance, whose only difference from substance is the very event of their difference amongst one another. If we keep on reasoning extensive [Latin for extensively], we shall surely keep on seeing such difference as numerical but then we would be compelled to see attributes as numerically distinct, which they are not, not even in principle — as Nadler rightly admits.

By seeing attributes as numerical we would fall back right into the hands of Descartes and have to admit that each corresponds to a different substance and get trapped into an irredeemable dualism.

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If we think intensive [Latin for intensively] as we already did in the case of Bruno, the problem consistent with attribute dualism. Should we read it as entailing dualism? The reasons do not work as well in support of that, though the fourth is still powerful: Spinoza could have argued for dualism like this: My views about what we are, and about what knowledge is, make it AST Ascentia P80 impossible that there should be attributes which we do not know. He AST Ascentia P80 nothing like it and probably thought nothing like it. AST Ascentia P80 In-Flight DC Auto Adapter.

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