The immediate infinite mode of extension is one of the more mysterious elements of Spinoza’s ontology. Despite its importance to Spinoza’s metaphysical system, Spinoza tells us very little about this mode. In the effort to make some progress on this question, I examine three prominent hypotheses about this mode’s identity: the Force Interpretation, the Nomic Interpretation, and the Kinetic Interpretation. I argue, first, that both the Force Interpretation and the Nomic Interpretation are subject to a number of serious objections. Second, I argue that in spite of scholars’ claims to the contrary, the Kinetic Interpretation is a live option.

In the first part of the article I show how Descartes employs the sceptical theist strategy as part of his response to the problem of evil in Meditation Four. However, Descartes's use of this strategy seems to raise a serious challenge to his whole project: if Descartes is ignorant of God's purposes, then how can he be sure that God doesn't have some morally sufficient reason for creating him with unreliable clear and distinct perceptions? Drawing on related objections from Mersenne and Hobbes, I show in the second half of the article how Descartes can sidestep this objection.

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Adequate ideas are the fundamental element of Spinoza's epistemological program. However, a recurrent worry among scholars is that Spinoza's account of adequate ideas is inconsistent with any finite being ever having one. As I frame it, the problem is that for Spinoza an idea is adequate in a mind only if all its causal antecedents lie within the mind as well. However, it seems there can be no finite mind for which this is true; finite minds come to be and exist within a deterministic causal nexus, and the causal antecedents of every idea in a mind will ultimately stretch far beyond it. I call this the External Cause Objection. I argue that Spinoza appreciated and explicitly answered this concern. According to this reply, adequate ideas do not have causes external to the mind because they do not fall into the category of what Spinoza calls "singular things." In addition to showing that this coheres with his more specific claims about adequate ideas and his firm belief that finite minds are parts of nature, I argue that the resolution to this problem sheds light on Spinoza's understanding of what I call absolute agency.