 Interpreters have tried to make sense of Spinoza’s identification of everyday objects with modes without presupposing the denial of his substance monism. One strategy would be to deny that Spinoza intends anything like property, inherence and predication by his identification of everyday objects with modes of God. On this interpretation, Spinoza’s claims about modes and “in” in Ip15 are really just claims about the causal dependence of all things on God (Curley 1969). Everyday objects inhere in God in the sense that they depend causally on God. When Spinoza claims, “Whatever is, is in God,” he really means only that everything is causally dependent on God, a fantastically unremarkable claim in the 17th century. Indeed, as others have objected (Bennett 1991, Carriero 1995, Melamed 2009), this proposal makes Spinoza’s claim in Ip15 so unremarkable that it is hard to see why Spinoza went to such obfuscating lengths to phrase his ontology in terms of modes and inherence in the first place, since he had the categories of efficient causation and dependent beings at his disposal. Why did Spinoza bother to talk about inherence and immanent causation at all?