En la Sustancia (en Dios), esencia, existencia y potencia productiva quedan estrictamente identificadas, de manera que la Sustancia (Dios), lejos de … - Benedictus de Spinoza

[We] will discuss Soul and Body, the doctrine of God, and Ethics. ...We shall find that Leibniz no longer shows great originality, but tends, with slight alterations of phraseology, to adopt (without acknowledgment) the views of the decried Spinoza. We shall find also many more minor inconsistencies than in the earlier part of [Leibniz's] system, these being due chiefly to the desire to avoid the impieties of the Jewish Atheist, and the still greater impieties to which Leibniz's own logic should have led him.

...Spinozism conquers a place in contemporary philosophy, no longer simply as an historical index of reference but as an operative paradigm. This occurs because Spinozism always represents a full stop in the critique of modernity, for it opposes a conception of the collective subject, of love and the body as powers of presence to the conception of the subject-individual, of mediation and the transcendental, which inform the concept of the modern from Descartes to Hegel and Heidegger. Spinozism is a theory of time torn away from purposiveness, the foundation of an ontology conceived as a process of constitution. It is on this basis that Spinozism acts as the catalyst of an alternative in the definition of the modern. But why should one deprecate a centuries-old position of radical refusal of the forms of modernity by calling it by the feeble name of 'alternative'? [...] Certain contemporary authors have felicitously anticipated our definition of Spinoza's anti-modernity. Thus Althusser: "Spinoza's philosophy introduced an unprecedented theoretical revolution into the history of philosophy, probably the greatest philosophical revolution of all time, to the point that we can regard Spinoza as Marx's only direct ancestor, from the philosophical standpoint." Why? Because Spinoza is the founder of an absolutely original conception of praxis without teleology, because he thought the presence of the cause in its effects and the very existence of structure in its effects and in presence.

In a democratic state nobody transfers his natural right to another so completely that thereafter he is not to be consulted; he transfers it to the majority of the entire community of which he is part. In this way all men remain equal, as they were before in a state of nature.