 With the respect to (4), Spinoza’s answer is unfortunately negative. Spinoza sometimes describes the mental corollary of these very inclusive and complete ways of conceiving objects in terms of adequacy, and he is very pessimistic about our ability to have adequate ideas of particular things (see especially IIp24–31, though he holds out more hope in Part Five). Spinoza even links our natural tendencies to represent objects independent of their infinitely extensive causal networks with their contingency (IIp31c), just as the above interpretation predicts. So while we can understand the metaphysical principles which guarantee the necessary existence of a finite thing insofar as it is conceived in relation to every other finite thing, we tend to adopt far more limited concepts of finite things, in virtue of which necessitarianism is false. Spinoza remains confident that there is a complete way of conceiving a particular finite object in relation to all others, but it is unlikely that we will ever be able to psychologically grasp such complete and necessitating concepts. Spinoza’s metaphysics here meets his psychology, and psychology wins. 