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substance of thought and that of extension. The principal force 

 of all his arguments is thus constructed: Conceiving matter as 

 an infinite quantity&quot; he recognizes it as a concrete substance, 

 standing by itself in an absolute existence, merely the same as 

 the intellectuality is; and conceiving all different thoughts and 

 all the individual imaginations in man as modifications of the 

 attribute cogitation merely the same as all the compound 

 objects are modifications of matter, he recognizes a general 

 activity in the intellectuality merely the same as in matter. But 

 as two absolute substances in the universe is impossible and 

 that one substance could not create another substance, he came 

 to the conclusion, that there is only one substance in existence 

 and that we conceive of it by two attributes, the attribute of 

 cogitation and the attribute of extension; but in reality they are 

 one and the same thing. 



In the above demonstration, however, I have prove d, tha 

 extension itself is not abstract; it is not a general image of an 

 infinite concrete quantity as a concrete substance, but it is con 

 crete; it is the outward form of the individualized objects in 

 their concrete state limited by three dimensions. Extension is 

 neither a concrete substance nor an infinite quantity. There is 

 no concrete substance nor an infinite quantity in the universe. 

 The concrete matter before us is the matter of the individualized 

 objects which are different in quantity, in quality, and in form 

 one from the other, and separated by empty spaces between 

 each other. The concrete matter, therefore, cannot be an one 

 concrete substa ce. Spinoza argues &quot;as there is no vacuum in 

 the universe, but all the parts, which are all the compound 

 objects of the universe, are joined together and.so closely linked 

 to each other that there is no void place between them we are 

 forced to conclude that they are in reality not limited and not 

 separated one from the other; that the substance of matter as a 

 substance is indivisible; that this is the infinite quantity of the 

 substance of matter which is infinite in the substance of divinity.&quot; 

 True it is that there is no vacuum in the universe. Yet all these 

 parts, these compound objects of actuality in the endless uni 

 verse are not so closely joined or set together as to have no- 



