Spinoza is the anomaly. The fact that Spinoza, atheist and damned, does not end up behind bars or burned at the stake, like other revolutionary innovators of the sixteenth and seventeenth centuries, can only mean that his metaphysics effectively represents the pole of an antagonistic relationship of force that is already solidly established: The development of productive forces and relations of production in seventeenth-century Holland already comprehends the tendency toward an antagonistic future. Within this frame, then, Spinoza's materialist metaphysics is the potent anomaly of the century: not a vanquished or marginal anomaly but, rather, an anomaly of victorious materialism, of the ontology of a being that always moves forward and that by constituting itself poses the ideal possibility for revolutionizing the world.