  This issue can be linked to the previous discussion regarding the ambiguities in the definition of attribute, although this is not always done. If one holds that it is the infinite intellect that is doing the relevant perceiving, there seems to be no reason to limit the number of attributes it perceives. Conversely, it might be claimed that if the infinite intellect perceives only two attributes, there must be a sufficient reason why there are only two, and why they are Thought and Extension and not other attributes. If, on the other hand, one holds that it is the finite intellect that conceives the attributes, and it only conceives Thought and Extension, then these are the only two attributes there are. In the literature, however, this line of reasoning is not always followed, and examples can be found of interpreters who hold that it is the infinite intellect that does the perceiving, but that there need not be more than two attributes (Bennett, 1984, 75–76). At the same time, there are interpreters who claim it is the finite intellect that perceives the attributes while there are infinitely many attributes (Wolfson, 1934, 226). How many attributes there are affects how one reads another central doctrine in Spinoza’s metaphysics, such as 2P7 and 2P7Schol, to which we turn next.