 In Spinoza, Susman notes, love is the turning of life onto itself, and as such God’s acting on himself. This emphatic notion of love as metaphysical concept is grounded in an idea Susman attributes to Spinoza: that self-consciousness “is nothing else than the knowledge of the soul in the light of eternity, the knowledge of its essence in God”. As a result, self-consciousness “can only act (wirken) and thus become actual (wirklich) by way of love” (1913: 59). As Susman observes, “one of the two great forms of human love shines out here from Spinoza’s system” (1913: 59). This is the kind of love that does not surrender like that of the mystics but is empowering and self-enhancing (1913: 60). Rather than subjecting the soul to a heteronomous rule, this form of love understands itself to be the only freedom of the soul. In sharp distinction to the notion of freedom in Kant and Fichte, Spinoza’s is like Moses’ legislation in contrast to Prometheus’ deed (1913: 60). Spinoza’s notion of freedom does not mean liberation from the law of the world but rather to grasp in ever more conscious way its sway. The more we understand our actions to be merely expression of the nature of things the freer we are. We are not free to know what we wish but only to grasp the nexus of things by way of thinking. Our free will does not consist in arbitrariness but in grasping through our actions the interconnection of the divine law (1913: 61). Since all processes in nature occur in God, the form of inner consequence (Müssen) replaces the ought (Sollen), i.e., a form of an inner urge, or love, as the human being is oriented towards the idea of things, i.e., is truly human. As Susman notes: