By Deborah Anne Kenny
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Extra resources for Anatomies of the subject: Spinoza and Deleuze
Deleuze had already acknowledged his distortion, but justified it on the ground that Spinoza himself transforms Scotist notions of formal distinction: `Spinoza restores formal distinction, and even gives it a range it didn't have in Scotus [... ] One may then ask why Spinoza never uses the term, and speaks only of real distinction. The answer is that formal distinction is indeed real distinction, and that it was to Spinoza's it, had in he had by Descartes, to term that the a sense neutralized made of use advantage use a theologically'.
See EIP7 itself, being (or his Nature), God and as axiomatic as rather takes the existence of 33 themselves (as in nominalism), or only in relation to a supra-sensible realm of universal essences, from which they draw their reality (realism). Transcendental philosophy models its ontology on the basis of the One as eminent being which transcendentally causes the Many (that is, ordinary, divisible, countable, beings), or in which the Many participate. In Spinoza's system however, the attributes retain their causal distinctness and independence whilst expressing the same ontological substance, that is so substance not by the aggregation or totality of the attributes in which case the "One" of constituted be substance would sacrificed to a form of ultra-nominalism - neither does substance underlie the attributes as a single a priori ontological truth which they all express - in which case we would have a form of realism in which the diversity of the attributes is rendered as an illusory or at least tertiary level of being.
28-29. 51 EID6: By God I understanda being absolutely infinite, that is, a substanceconsisting of an infinity of attributes, of which each one expressesan eternal and infinite essence. EIID I: By body I understanda mode that in a certain and determinate way expressesGod's essenceinsofar as he is consideredas an extended thing. What is being set out here then, and what Deleuze in his reading, are two amplifies types of distinction: between forms of being within being (between attributes, substance, and essences, in EID6); and between determined things within their form (extended bodies and the form of extension, in EIID 1).
Anatomies of the subject: Spinoza and Deleuze by Deborah Anne Kenny