 One reason why Spinoza might not care about distinguishing between calling something God’s “idea” and calling it God’s “intellect” (see 1.3) is that, like Hume, he appears to endorse what we today would call the “bundle theory” of mind. On this theory, there is nothing more to “minds” and “intellects” than collections of ideas of various complexity. (For example, the “idea that constitutes the formal being of the human mind is…composed of a great many ideas” [E2p15].) In particular, minds do not contain any specialized “faculties”, such as will or intellect (E2p48). If notions of such faculties are to have any validity at all, they must be understood as mere abstractions from particular ideas and particular volitions (E2p48s; G/II/130).