Human infirmity in moderating and checking the emotions I name bondage : for, when a man is a prey to his emotions, he is not his own master, but lie… - Benedictus de Spinoza

The philosopher John Toland, in the early 18th century, insisted that the terms 'Spinozism' and 'pantheism' are synonymous. Toland says that "Moses was, to be sure, a Pantheist, or, if you please, in more current terms, a Spinosist", while Spinoza's pantheism was taken for granted by Moses Mendelssohn, Gotthold Lessing and Friedrich Jacobi, in their famous Pantheismusstreit of 1785. More recently, this interpretation also appears in both the scholarly literature and popular representations of Spinoza's thought. In the recently published Cambridge Dictionary of Philosophy we read that "Spinoza is the most distinguished pantheist in Western philosophy". But the problem with calling Spinoza a 'pantheist' is that pantheism is still a kind of theism.

In the history of philosophy we meet with Substance as the principle of Spinoza's system. On the import and value of this much-praised and no-less decried philosophy there has been great misunderstanding and a deal of talking since the days of Spinoza. The atheism, and as a further charge, the pantheism of the system has formed the commonest ground of accusation. These cries arise because of Spinoza's conception of God as substance, and substance only. What we are to think of this charge follows, in the first instance, from the place which substance takes in the system of the logical idea. Though an essential stage in the evolution of the idea, substance is not the same with absolute idea, but the idea under the still limited form of necessity.

Bismarck, the iron chancellor, who forged the Wilhelminic German Empire, was also a disciple of Spinoza. He was as symbolic of Teutonic might as was Lenin of Russian power. The man who waged three wars within seven years, who humbled the Hapsburg realm and annihilated the Second French Empire, was both a believer in and an admirer of the lonely Jewish lens-grinder. Intimate friends of the chancellor often related that in moments of restlessness he would always concentrate on Spinoza's Ethics. He admitted that the reading of Spinoza had the same calming effect on his mind as his occupation with geometric problems. "About Bismarck's relationship to Spinoza, the iron chancellor's biographer, Busch, is very explicit "Bismarck occupied himself with Spinoza in his student days, and though we do not know exactly to what an extent he had adjusted himself to the latter's world concept, we have a right to assume that it influenced him considerably and that it was one of the causes of his Webschmerzy which attacked him in those days and which later on colored his entire mentality." All of Bismarck's other biographers mention the chancellor's deep interest in Spinoza. To Bismarck, however, Spinoza was not merely a comforter and a spiritual guide but was a political inspiration. Although Bismarck made the first attempt to socialize the German Empire, and regarded the state as being much more than an insurance company, he was, nevertheless, greatly impressed by Spinoza's political doctrine. Spinoza's predilection for the aristocratically governed state, as well as his dictum that the sphere of right is delimited by the sphere of might, appealed greatly to Bismarck.