 On the other hand, Harris also rejects the opposite, mystical or "acosmistic" interpretations of the relationship between substance and attributes, according to which substance would be undifferentiated and attributes would be nothing more than a contingent product of human intellect.Harris on the contrary maintains that Spinoza's theory of the "scientia intuitiva" clearly shows that Spinoza consistently conceives of substance's self-identity as intrinsically differentiated into a rational system of "individual essences," and moreover that Spinoza's geometric method is simply the outward dress of an inferential procedure that is similar to dialectical method.Harris's interpretation of Hegel's philosophy—unlike that of most of Hegelian interpreters in the nineteenth and twentieth centuries—emphasizes the crucial role of "Naturphilosophie" in Hegel's metaphysics.