 Here is an example of how this might work. Consider once again Spinoza’s claim that the idea of the body that essentially constitutes a human mind is “completely confused” (see 2.2.1). We can put this point in terms of inadequacy: a human mind knows its body as a particular in duration only by perceiving how it is “affected” or changed. This idea of the body is “inadequate” in Spinoza’s technical sense because God’s conception of that body includes many components that are not also part of the human mind’s conception of it: God conceives of all the many bodies that go into composing, preserving, and “regenerating” the affected human body, as well as of all the affecting external bodies, and of the infinite series of causes on which these bodies in turn depend (E2p19d).