 Viljanen, who also adopts Bennett's field metaphysic, with its implicit denial that Spinozistic “motion and rest” is to be granted an ordinary signification, attempts to accommodate this conception of bodies as active and potent by reading the spatial field as a field of power, and bodies as constituted by differences in the intensity or strength of this power (Valjanen 2007, p. 402), and apparent motion as the redistribution in that field of various patterns of intensification of that power (ibid., p. 403). He further interprets the “simplest bodies” of the PI — the basic constituents of all complex individuals — to be distinguished as “rudimentary intensifications of spatial power, or extended power quanta, that invariably change place” (Ibid., p. 408). But the question arises once again what the powers of which these quanta are “intensifications” are powers to do. They cannot, for reasons already mentioned, be powers to move or to resist bodies. The most obvious answer, in the Spinozistic context, would be “powers to persevere in its own being”. But to let the matter stand there would be simply to name the problem rather than to explain it. To the questions “why does this degree of spatial power persevere and endure in the (continuous) place and time to the extent that it does?”, the answer would seem to be “because of the degree of power to persevere that constitutes it”. But that is just to say that it manifests the powers it does because of the powers it has to do so — not very illuminating. “Motion and rest” as power appears to provide either an incomplete or vacuous theory of indivuation.