The body is God, that is, nature.

 The body is God, that is, nature.


On the one hand, the substance is latent at the bottom of our experience, but on the other hand, it is also revealed through all kinds of attributes. Spinoza does not specify how many properties a substance has, but says that humans can perceive at least two things: extension (materiality) and thoughtfulness (spirituality). For this reason, Spinoza is also known as the 'attribute elements. He argues that one of the two properties cannot explain the other, so to fully describe the world, both must be included in the description. As for the substance itself, Spinoza argues that it is appropriate for us to call it God or nature.


The self-evident substance is revealed as the attributes of body and spirit if it takes the form of a human. At the level of individual objects, including human beings, Spinoza's dualism of attributes deals with the problem of 'how do the mind and body interact?' Objects experienced as individual bodies or minds are in fact recognized as transformations of an entity, one of its many attributes. Each transformation is both material (recognized as extensibility) and spiritual (recognized as thoughtful). For example, the human mind is a transformation of reality recognized as thinking, and the human brain is the same transformation perceived as an extension. In this way, Spinoza avoids all problems with the interaction of mind and body. That is, according to him, there is an only one-to-one correspondence, no interaction. Everything is material and spiritual.

​


the world is god


Spinoza's theory, fully explained in <Ethica>, is commonly referred to as pantheism. Pantheism is the belief that God is the world and the world is God. Monotheists, who often criticize pantheism, say it is no different from atheists except in name. However, Spinoza's theory is actually much closer to universal immanence, the view that the world is God but God is more than the world. This is because, in Spinoza's system, the world is not a mass of material and spiritual elements, but in the material world, one type of God is recognized as an extension, and in the mental world, the same type of God is recognized as thought. Therefore, the one substance, God, is more than the world, while the world itself is entirely substance, that is, God.


God is the cause.


The only reality is God, that is, nature. However, even if God is more expansive than the transformation of the substance that composes the world, how can the relationship between God and nature be causal?


Spinoza, like all philosophers of his time, used the word 'cause' in a richer sense than it is now.


Its meaning comes from the four causes defined by Aristotle. The four causes are form, matter, effector, and purpose. In Aristotle's and Spinoza's opinion, all of these together define the word 'cause' and explain a thing completely. On the other hand, today's usage usually relates only to the effector or the purpose. Therefore, when Spinoza says that a god or substance "is from itself," he means that it is self-evident, not that it simply arises of itself.


He's saying that "God is the cause of all things" means that the explanation of all things can be found in God. Therefore, God is not Spinoza's transitory cause of the world, that is, the external cause that creates the world. God is rather the intrinsic cause of the world.


This means that God is in the world and the world is in God, and the essence and essence of the world can be explained by the existence and essence of God. For Spinoza to fully recognize this fact is to reach the highest state of freedom and salvation, a state he calls 'happiness'.


Everything that exists is in God, and without God, nothing can exist or be conceived.

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