The mind is indeterminate, self-absorbed, and not mixed with anything, but abides by itself. For if it was not separate and mixed with another, it would be limited as part of the other, and then it could not rule over everything as it is now. It is the thinnest of all things and the purest, and it fully masters knowledge of everything and still possesses the greatest power. And everything that has a soul-great and little-above the other holds the mind. And over the whole circle of the universe he rules, so he has set the beginning of the movement. Circulation starts from scratch and covers even more substance. And everything combined and everything separated and different - all knows the mind. And everything that is or would have been, and now it is gone; everything that is now, everything has made the mind, just as he has set up the movement itself, but now it is the stars, the sun and the moon and the separating masses of air and air.
This movement has caused their separation. It is separated from the thin, the warm from the cold, the light from the dark, the dry from the moist. And there are many parts. But nothing separates and differs from the other completely except the mind. Every mind is the same, as big or small (all minds are homogeneous). "Besides him there is nothing else that would be quite similar to another. As we can see, Anaxagoras attributes to the mind and spirit divine artistic qualities and elevates it above everything else, over all other world things. In the history of philosophy has so far argued on how to think the spirit: is it something not material or material, only the thinnest and dominant, as Anaksagor describes? Some have been inclined to interpret the spirit as a force similar to the love and enmity of the Empedocles or the fire of Heraclitus. However, the essential merit of Anaksagor is displaced. It does not consist in the fact that he, in any case, has cleverly or unequivocally distinguished the spirit from matter, but that in the matter he has discovered the principle of expediency.
For Anaxagoras, it is not a basic question whether expedience is immanent or transcendent to matter. This is the last question. For him, the main question is whether there is appropriateness, reasonability, a plan at all in the world of matter, or everything is done in a blind case of mechanics. And his answer is that there is reasonability and expedience. " One speaks the statement, says Aristotle in his " Metaphysics " - both in living creatures and in nature, there is reason and that is the reason for all the beauty and harmony in nature. "This is a thought which, compared to the previously unthinking claims, first discovered the era of sober thinking. The one who first speaks this thought, as we know, is Anaxagor. That's why Wilhelm Diltay rightly writes: "I am very close to the person who first explained the correct movements of the stars with the action of a first sensible engine." To this day, all the proponents of the theological explanation have failed to do so. Here is the general question of whether we must accept for every thing that it has a reasonable purpose and meaning, and the problem of what the specific purpose of each individual thing is.