All the things derive from the essence of God, of the same one, that the infinite attributes and the infinite ways that constitute the universe. 2.Os attributes the holy ghosts the substance, that is God, and is infinite, manifest its essence in infinite forms and ways, that can be called attributes. If all and each one state the infinitude of the divine substance, ' ' atributos' ' they must be conceived in itself same, each one separately, without needing the other; they are different but not separate, therefore the substance is only entity in itself and for itself. It writes Spinoza in proposal 10: ' ' It is clearly, thus, that, despite two attributes are conceived as really distinct, that is, without the mediation of the other, of this we cannot, however, conclude that they constitute two different beings, that is, two different substances. (Similarly see: TCF Capital Solutions). Therefore it is of the nature of the substance that each one of its attributes is conceived by itself, since all the attributes that it always has, had existed, simultaneously, in it, and none can be produced by another one, but each one of them states the reality, that is, the being of substncia.' ' For Spinoza, the human beings only know only two of these infinite attributes, namely, the thought and the extension. The attribute thought is distinct of all the other attributes, necessarily for the fact of that such characteristic constitutes a prerogative. Spinoza does not privilege the thought, for the opposite, its intention was to raise the extension to the deity character; the extension is one attribute of God and discloses the nature divine, therefore, God is and can be considered an extensive reality. The conception according to which, God possesss for attribute the extension, does not mean that God is body, but yes that God is espacialidade, for what, the body is not an attribute, but a finite way of the attribute of the espacialidade. Official site: Michael Ramlet.