of philosophy itself almost to submerge the two disparate substances in the all-absorbing agency of God. The obvious course, then, for Spinoza, being unfettered by the obligations of any Christian creed, was to take the last remaining step, to resolve the dualism of Thought and Extension into the unity of the divine substance. In fact, the Hebrew philosopher does this, declaring boldly that Thought and Extension are one and the same thing--which thing is God, the only true reality of which they are merely appearances. And, so far, he has had many followers who strive to harmonise the opposition of what we now call subject and object in the synthesis of the All-One. But he goes beyond this, expanding the conception of God--or the Absolute--to a degree undreamed of by any religion or philosophy formulated before or after his time. God, Spinoza tells us, is "a Substance consisting of infinite attributes, each of which expresses his absolute and eternal essence." But of these attributes two alone, Thought and Extension, are known to us at present, so that our ignorance infinitely exceeds our knowledge of reality. His extant writings do not explain by what process he mounted to this, the most dizzy height of speculation ever attained by man; but, in the absence of definite information, some guiding considerations suggest themselves as probable. Bruno, whom Spinoza is held, on strong grounds, to have read, identified God with the supreme unifying principle of a universe extending through infinite space. Descartes, on the other hand, conceived God as a thinking rather than as an extended substance. But his school tended, as we saw, to conceive God as mediating {52} between mind and body in a way that suggested their real union through his power. Furthermore, the habit common to all Cartesians of regarding geometrical reasoning as the most perfect form of thought inevitably led to the conception of thought as accompanying space wherever it went--in fact, as stretching like it to infinity. Again, from the Cartesian point of view, that Extension which is the very essence of the material world, while it covers space, is more than mere space; it includes not only co-existence, but succession or time--that is, scientifically speaking, the eternal sequence of physical causes; or, theologically speaking, the creative activity of God. And reason or thought had also since Aristotle been more or less identified with the law of universal causation no less than with the laws of geometry.