Deleuze and Spinoza: Aura of Expressionism by Gillian Howie (auth.)

By Gillian Howie (auth.)

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Apparently he finds the key through Scotus’ account of formal distinction and Stoic semantics. However, the arguments are poor and vague and leave the reader confused both as to what he means by the term ‘attribute’ and how he is supposed to have demonstrated that each attribute relates to the same substance. Ambiguity in this sense is not a clever aesthetic: it is a device to enable him to move from one insecure premise to another. Explication During this section I will assume that above arguments are secure.

With a no parts doctrine, however, it is more difficult to see how the extensions could be considered to be equivalent. Perhaps one solution is to begin with the perfect nature of the attribute. If each attribute is unlimited (conceived per se) then it is infinite and perfect. Because there are infinite attributes and because there can be no interaction between these attributes, no form is inferior or superior to another. Thus, we can conclude, that all forms of being are equal. Alternatively we could argue that all attributes are qualities and corresponding to each infinite quality is an infinite quantity.

Otherwise, Deleuze might argue that all functional expressions can be substituted, the principle of equality, and that the content of ‘the thought’ remains the same whether one says ‘is extended’ or ‘is thought’. The ‘thought’ is the designated logical object. This logical object is the object of the definition that could appear in different guises. This would make sense of various passages referring to the ‘conversion’ of the infinity of attributes to absolute infinity. Frege himself argued that to take a concept and its extension, and indeed the 36 Deleuze and Spinoza ‘thought’, as an object of investigation requires there to be a conversion.

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