Knowledge of God and Knowledge of Others

Knowledge of a deity via a proof of its existence is knowledge mediated by a Rational procedure.  Knowledge of a deity via what is commonly called 'intuition' brings the knower into direct contact with it.  In contrast, what Spinoza understands better than most of his predecessors and successors is that the most intimate knowledge of a deity is to become as a deity.  Thus, to best know a deity the fundamental characteristic of which is its creativity, one must become a creator oneself--this is the knowledge that Spinoza calls, perhaps misleadingly, 'intuition'.  This knowledge may be impossible insofar as a deity is transcendent, but not insofar as it is immanent, as is the case in Spinoza's doctrine.  Thus, because Kant is committed to the concept of a transcendent deity, he cannot recognize in his concept of artistic Genius an example of Spinozist knowledge of a deity, even as he recognizes its cause to be a super-human power, i. e. "nature". But, what Spinoza does not entertain is the evidence in the most familiar example of human creativity, procreativity--that also revealed in such intuition is that the process can be multi-personal.  In other words, in his doctrine, Knowledge of God can also be Knowledge of the existence of others, the problem of which has stymied most Philosophers, before and after, e. g. even for Zarathustra, an other is an "afterworld".