 We have already touched on Deleuze’s reading of Hume. Let us now turn to Spinoza, for whom Deleuze’s admiration was seemingly limitless; for Deleuze, Spinoza was the “prince” or even the “Christ” of philosophers. There are many Spinozist inheritances in Deleuze, but one of the most important is certainly the notion of univocity in ontology. Univocity—as opposed to its great rivals, equivocity and analogy—is the key to developing a “philosophy of difference” (Deleuze’s term for his project in Difference and Repetition), in which difference would no longer be subordinated to identity. The result is a Spinozism minus substance, a purely modal or differential universe. In univocity, as Deleuze reads Spinoza, being is said in a single sense of all of which it is said, but it is said of difference itself. What is that difference? Difference is difference in degrees of “power”; in interpreting this term we must distinguish the two French words puissance and pouvoir. In social terms, puissance is immanent power, power to act rather than power to dominate another; we could say that puissance is praxis (in which equals clash or act together) rather than poiesis (in which others are matter to be formed by the command of a superior, a sense of transcendent power that matches what pouvoir indicates for Deleuze). In the most general terms Deleuze develops throughout his career, puissance is the ability to affect and to be affected, to form assemblages or consistencies, that is, to form emergent unities that nonetheless respect the heterogeneity of their components.