This truth came insidiously enough to the consciousness of Spinoza (to the disgust of his commentators, who (like Kuno Fischer, for instance) give themselves no end of trouble to misunderstand him on this point), when one afternoon (as he sat raking up who knows what memory) he indulged in the question of what was really left for him personally of the celebrated morsus conscientiæ-Spinoza, who had relegated "good and evil" to the sphere of human imagination, and indignantly defended the honour of his "free" God against those blasphemers who affirmed that God did everything sub ratione boni ("but this was tantamount to subordinating God to fate, and would really be the greatest of all absurdities"). For Spinoza the world had returned again to that innocence in which it lay before the discovery of the bad conscience:
Behin eta era amarruzkoan iritsi zen ideia hori Spinozaren kontzientziaraino (haren interpretatzaileen atsekaberako, zein ahalegintzen baitira hura metodikoki gaizki ulertzen pasarte horretan, Kuno Fischer, adibidez), arratsalde batean, auskalo hazkura egiten zion zer gauzaz oroituz, ikertu egin zuen zerk iraun zuen beretzat errealitatean morsus conscientiae [kontzientziaren ausikia] sonatutik-berak ongia eta gaizkia giza fantasien artean jarriak zituen eta suminez defendatua zuen bere Jainko "aske"aren ohorea, Jainkoak dena sub ratione boni [ongiaren arrazoiz] egiten duela baieztatzen zuten biraolarien aurka ("baina hori Jainkoa destinoaren menpean jartzea litzateke eta aldrebeskeria guztietan handiena"-) Spinozarentzat mundua kontzientzia txarra asmatu baino aurretik zegoen errugabetasun hartara itzuli zen berriro: