 Despite these advantages, this initial understanding of this passage has fallen under heavy fire. Margaret Wilson has objected to this reading by arguing that it does not provide a satisfactory way of distinguishing between conscious and non-conscious minds or conscious and non-conscious thoughts. Since, in God, there must be ideas of all ideas, any given idea (and any given mind) will have the necessary second idea (or even infinitely many—see 2p21s) that would render it conscious. (See Wilson, 134–138 for further objections.) Jonathan Bennett puts forward similar objections, concluding that if this is Spinoza’s account of consciousness, it is “absurdly excessive” (Bennett 188). Curley concedes the point (see Curley 1988, 71–72).