 There is some debate in the literature as to whether God is also to be identified with Natura naturata. The more likely reading is that God, as Nature, is both Natura naturans and Natura naturata, and that the infinite and finite modes are not just effects of God or Nature’s power but actually inhere in and express that infinite substance. Be that as it may, Spinoza’s fundamental insight in Book One is that Nature is an indivisible, eternal or self-caused, substantial whole—in fact, it is the only substantial whole. Outside of Nature, there is nothing, and everything that exists is a part of Nature and is brought into being by Nature with a deterministic necessity. This unified, unique, productive, necessary being just is what is meant by ‘God’. Because of the necessity inherent in Nature, there is no teleology in the universe. God or Nature does not act for any ends, and things do not exist for any set purposes. There are no “final causes” (to use the common Aristotelian phrase). God does not “do” things for the sake of anything else. The order of things just follows from God’s essences with an inviolable determinism. All talk of God’s purposes, intentions, goals, preferences or aims is just an anthropomorphizing fiction.