Now, if instituting comparisons in both directions, we place the lowest and most ape-like men (the Austral Negroes, Bushmen, and Andamans, etc.), on … - Benedictus de Spinoza

It is true that God is necessity, or, as we may also put it, that he is the absolute Thing: he is however no less the absolute Person. That he is the absolute Person however is a point which the philosophy of Spinoza never reached: and on that side it falls short of the true notion of God which forms the content of religious consciousness in Christianity. Spinoza was by descent a Jew; and it is upon the whole the Oriental way of seeing things, according to which the nature of the finite world seems frail and transient, that has found its intellectual expression in his system. This Oriental view of the unity of substance certainly gives the basis for all real further development. Still it is not the final idea. It is marked by the absence of the principle of the Western world, the principle of individuality, which first appeared under a philosophic shape, contemporaneously with Spinoza, in the Monadology of Leibnitz.

Most writers on the emotions and on human conduct seem to be treating rather of matters outside nature than of natural phenomena following nature's general laws. They appear to conceive man to be situated in nature as a kingdom within a kingdom: for they believe that he disturbs rather than follows nature's order, that he has absolute control over his actions, and that he is determined solely by himself. They attribute human infirmities and fickleness, not to the power of nature in general, but to some mysterious flaw in the nature of man, which accordingly they bemoan, deride, despise, or, as usually happens, abuse:

POTENCIA (potentia) Esencia y potencia son lo mismo, según consta, luego no cabe la distinción aristotélica entre acto y potencia, sino la afirmación del ser como una entidad activa y dinámica. Esto significa en Dios que se cumple o realiza su doble potencia absoluta de ser y pensar, a través de la acción de los innumerables modos finitos (E2P7C), los cuales, a su vez, desarrollan en diferente medida (siempre limitada) las aptitudes de su potencia esencial o conatus para afectar y ser afectados, es decir, para interactuar conforme a su naturaleza particular.