Perhaps then we shall take note that the eternity of substance is not, as Spinoza himself reflected, directly assimilable to the permanence of a natu… - Benedictus de Spinoza

Spinoza's philosophy introduced an unprecedented theoretical revolution in the history of philosophy, probably the greatest philosophical revolution of all time, insofar as we can regard Spinoza as Marx's only direct ancestor, from the philosophical standpoint. However, this radical revolution was the object of a massive historical repression, and Spinozist philosophy suffered much the same fate as Marxist philosophy used to and still does suffer in some countries: it served as damning evidence for a charge of ‘atheism’. The insistence of the seventeenth and eighteenth century establishment's hounding of Spinoza's memory, and the distance every writer had ineluctably to take with respect to Spinoza in order to obtain the right to speak (cf. Montesquieu) are evidence both of the repulsion and the extraordinary attraction of his thought. The history of philosophy's repressed Spinozism thus unfolded as a subterranean history acting at other sites (autres lieux), in political and religious ideology (deism) and in the sciences, but not on the illuminated stage of visible philosophy. And when Spinoza re-appeared on this stage in German idealism's ‘Atheismusstreit’, and then in academic interpretations, it was more or less under the aegis of a misunderstanding.

[Spinoza] this pure soul, this great realist, the first human being to attempt to become a citizen of the world. . . this down-to-earth passion.

that the foundation of all good and evil is love falling on a certain object. For whenever we do not love that object which alone is worthy of being loved, i.e. God, there follow necessarily from that hate and sadness.