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EIP8. (see EIP7 itself, being (or his Nature), God and as axiomatic as rather takes the existence of 33 themselves (as in nominalism), or only in relation to a supra-sensible realm of universal essences, from which they draw their reality (realism). Transcendental philosophy models its ontology on the basis of the One as eminent being which transcendentally causes the Many (that is, ordinary, divisible, countable, beings), or in which the Many participate. In Spinoza's system however, the attributes retain their causal distinctness and independence whilst expressing the same ontological substance, that is so substance not by the aggregation or totality of the attributes in which case the "One" of constituted be substance would sacrificed to a form of ultra-nominalism - neither does substance underlie the attributes as a single a priori ontological truth which they all express - in which case we would have a form of realism in which the diversity of the attributes is rendered as an illusory or at least tertiary level of being.

Expressionism as synonymous with a positive power of production. As far as Deleuze is concerned, his project is united with Spinoza's because,he thinks, what they are both preoccupied is with the productive power of difference itself. Infinite Difference and Univocal Being The problem with which the first part of the Ethics is concerned, in terms of is how to understand distinction within infinite being itself. The concept expressionism, frames the nature of those distinctions, so that when Spinoza begins, in of expression Part I, with the infinite or with substance,he begins also with difference itself, or with the nature of the distinctions within substance (that is, substance-attributes, given 23 `At the very beginning of the Ethics Spinoza asks how two things, in simultaneously).

180. 28Deleuze, Practical Philosophy, p. 94; p. 95. 29Deleuze, Difference and Repetition, p. 35; p. 304. On Duns Scotus and Spinoza as thinkers of univocity, Repetition, 52-61. Difference pp. 62. 53 existence in the processes of self-production, with no pregiven-ness. Expression takes the form of immanence: the nature of substance consists in the relations between differential terms but these differences, insofar as they are Spinozist, remain internal to and causally linked by substance and to this extent are univocal, that is, they express and are expressed by substance.

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