 The issue of whether God is to be identified with the whole of Nature (i.e., Natura naturans and Natura naturata) or only a part of Nature (i.e., Natura naturans alone), which has occupied a good deal of the recent literature, might be seen as crucial to the question of Spinoza’s alleged pantheism. After all, if pantheism is the view that God is everything, then Spinoza is a pantheist only if he identifies God with all of Nature. Indeed, this is exactly how the issue is often framed. Both those who believe that Spinoza is a pantheist and those who believe that he is not a pantheist focus on the question of whether God is to be identified with the whole of Nature, including the infinite and finite modes of Natura naturata, or only with substance and its attributes (Natura naturans) but not the modes. Thus, it has been argued that Spinoza is not a pantheist, because God is to be identified only with substance and its attributes, the most universal, active causal principles of Nature, and not with any modes of substance. Other scholars have argued that Spinoza is a pantheist, just because he does identify God with the whole of nature.