 Recognition that the idea of the body that essentially constitutes a human mind is “completely confused” (E2p13s) goes some way toward defusing Spinoza’s otherwise baffling assertion that we “perceive” “[w]hatever happens in” that body (E2p12, emphasis added). Prima facie this proposition ascribes, implausibly, a godlike omniscience to human minds. But experience clearly tells against such a proposal: we certainly aren’t aware of all of the affections of our bodies (i.e., of all that “happens in” them), down to the cellular (and even quantum) level of each organ. It’s much more plausible to take Spinoza’s claim to be that we have such perceptions, but their utter confusedness or lack of clarity and distinctness makes them indiscernible to us.