  Two main objections have been brought forth against the subjectivist interpretation. These are considered by most commentators to be forceful enough for rejecting subjectivism as a serious contender for a satisfying interpretation of Spinoza’s theory of attributes. The first objection to subjectivism is that, finite minds can never have true knowledge of God, but only knowledge “as if.” All knowledge is rendered illusory. The reason for this is quite clear. In the subjectivist interpretation the attributes are projections of the finite mind, therefore the finite mind can never come to know the infinite substance as it is in itself. This seems to contradict Spinoza’s claim that the finite mind can have adequate, that is, perfect knowledge of God’s essence (2P47). The second objection is that this interpretation seems irreconcilable with those places in the text where Spinoza identifies the attributes and God (cf. 1P4, 1P19 and 1P20Cor.). Again, as projections of the finite intellect, the attributes do not properly pertain to the substance, and therefore cannot be identical to it. For these reasons, among others, the subjective interpretation (understood in these terms) has fallen out of favor.[14] Michael Della Rocca, however, has been advocating more recently that attributes (and diversity more generally), are mind-dependent yet not illusory. Thus he aims to overcome some of the traditional objections to subjectivism (primarily “illusory knowledge” objections) while insisting on the mind-dependent status of attributes. He takes the mind-dependant nature of diversity (be it of attribute or modes) to be an inevitable consequence of Spinoza’s adoption of the Principle of Sufficient Reason (cf. Della Rocca, 2012).