  As mentioned earlier, Spinoza identifies God, or the infinite substance with the attributes (1P4, 1P19 and 1P20Cor.). The nature of this identification is also affected by one’s interpretative stance regarding the attributes. The traditional subjectivist view, since it claims that the attributes are a projection of the finite mind onto the substance, cannot hold this identification to be strict. Objectivist views, which stress the distinctness of attributes, also cannot accept these claims literally (E.g., Bennett, 1984, 64; Curley, 1988, 13; Gueroult, 1968, 50). The reason for this is as follows: if the substance is strictly identical to any one of its attributes, then attributes will be identical to each other (by transitivity), and therefore no longer distinct, as Spinoza claims. Different objectivist interpretations address this issue differently. Curley, for example, holds that the identity is not one that holds between any given attribute and the substance, but rather between the totality of the attributes and the substance (Curley, 1988, 30). Bennett, on the other hand, believes Spinoza is simply overstating the case (Bennett, 1984, 64).