 For these reasons, it seems preferable to take the interpretive path Peterman considers and rejects, of holding that Spinoza's extension is indeed dimensional and his bodies occupants of space, but that extension is not really, but only imaginatively, divisible and measurable. To reconcile the indivisibility of extension and the immeasurability of bodies with the extension's spatiality, we can simply say that one way of conceiving substance is as spatially expended, but that so conceived, it is not divisible, in the sense that it cannot be divided into multiple substances; and we can say that bodies take up space, but cannot be measured, because there is no sense to be made of the idea that there is some definite portion of the infinite extension any part thereof occupies, as there would be if extension were finite. To conceive  extension through itself would just be to conceive spatiality; this secures the relevance of Spinoza's extension to the physical, and likewise provides a ground for the spatiality of appearances in imagination. This preferable path, however, takes us no closer to a reconciliation of Spinoza's thinking about the physical with the observational, experimental, and mathematical character of modern and contemporary physical science. Indeed, it seems that, as Schiesser (2017, p. 186) remarks, “it is … a mistake to understand Spinoza as a fellow traveler of the scientific revolution.”