It is important to remark that, according to this theory, _the distinct personality of man_ is excluded, not less than _the distinct personality of God_. It is not easy, indeed, to explain this part of Spinoza's theory; for he has a subtle disquisition on the relation subsisting between the soul and the body, by means of which he attempts to explain the phenomena of self-consciousness, and to show that individual personality is not necessarily inconsistent with the doctrine which represents man as a mere "mode" of the Divine "substance." But one thing is clear: there is no room in the system of Spinoza for the distinct personality of man, in the ordinary acceptation of that expression. The unity, especially of the human soul, its individuality, its self-consciousness, its identity, as a being, dependent, indeed, on God, but really distinct from Him, must be sacrificed, if the system is to be saved; and no other being can be recognized but the absolute "substance," with its infinite "attributes" and its finite "modes." This consideration appears to us to be fatal to the whole theory. For it shows that the Pantheistic speculations, which are directed against _the personality of God_, are equally conclusive, if they be conclusive at all, against _the personality of Man_; that they run counter to the intuitive knowledge of the human mind; and that they cannot be embraced without doing violence to some of our clearest and surest convictions. For what clearer or surer conviction can there be than that of my own personal existence, as a distinct, self-conscious, intelligent, active, and responsible being? And yet the existence of our own bodies and souls is denied, except in so far as they are mere "modes" or affections of the one uncreated "substance," which is known, not by experience or observation, but by a transcendental faculty of intuition. And, _finally_, the system of Spinoza is vicious, because the exposition of it is replete with the most manifest and glaring self-contradictions. His logical power has been so much admired, and his rigorous geometrical method so highly extolled, that his Philosophy has acquired a certain _prestige_, which commends it to many ardent, speculative minds. Yet there are few philosophical writers who have made a larger number of gratuitous assumptions, or who have abounded more in contradictory statements. The "Antinomies" of Spinoza might make the subject of an amusing, and even instructive, dissertation. Thus, by way of specimen, take the following: God is extended; but, nevertheless, incorporeal. God thinks; but, nevertheless, has no intelligence. God is active; but, nevertheless, has no will. The soul is a "mode" of the Divine thought; but, nevertheless, there is no analogy between God's thought and man's thought. The love of God is the supreme law of man; but, nevertheless, it is equally lawful for man to live according to appetite or to reason.