 Peterman's view has the benefit of helping Spinoza avoid the difficulties of making clear how something genuinely spatial cannot be divided or measured. But this benefit comes at substantial costs. For one thing, Spinoza is hardly shy in the Ethics about making his heterodox views explicit. If he thought that the wildly heterodox claims that extension is not dimensional and that bodies do not occupy space followed from the indivisibility of extension, and endorsed those claims, one would expect him to have made the inference explicit, rather than leaving it for the reader to draw. Second, the view renders Spinoza's philosophy oddly irrelevant to the physical, which certainly concerns nature as a spatiotemporal domain, and which is a preoccupation of everyone with whom Spinoza is in intellectual commerce. Third, and relatedly, even conceding, as one must, that no imaginative grasp of extension or bodies can constitute an adequate conception of them, if extension is not dimensional and bodies do not occupy space, the question arises why we so much as imagine them that way, that is, why the ideas of the affections of our bodies are images at all. Leibniz, in the more idealistic phases in which he denies the ultimate reality of space and time, feels acutely the obligation to explain why spatiotemporal phenomena are well-grounded in what is ultimately real. And Kant, who denies the spatiotemporality of things in themselves, goes to great lengths to explain why the phenomenal appearances of these things must be in space and time, and conform to the categories as well. Even if Kant's claim that space and time are the forms of intuition looks like a label for the problem rather than a genuine explanation, it least it is a recognition of the problem. But Spinoza, on Peterman's view, equally rejects the reality of space and its apparent occupants, but seems to have nothing at all to say about why the appearances are as they are, i.e., imagined. Finally, it is obvious that, on Peterman's view, “motion and rest”, which Spinoza invokes as an infinite mode of extension and in the individuation of bodies, cannot have their ordinary signification of local motion and rest. So she, like others who deny that “motion and rest” have their ordinary sense for Spinoza (see section 5.2 above) owes an account of what they are. But the burden seems even greater for her view, since it is quite unclear just what extension might properly be conceived to be, if not dimensional. The only characterizations available seem purely negative: not finite, not measurably, not spatial. But what, then? Peterman argues that it is not surprising that the attribute of extension should be undefined, since it is “conceived through itself”. But to say that something is conceived through itself is surely not to say that it is conceived only negatively or in no way at all.