  This suggests a beginning of an answer to the objections lodged against Anaxagoras’ use of nous as a cause. While nous is not the teleological and ethical cause for which Socrates was searching in the Phaedo, nous could serve as an ultimate explanation. Anaxagoras nowhere says that nous arranges things in a certain way because it is best for them to be so, or even suggests something like an Aristotelian final cause, (although Sedley 2007 argues that exactly this view is implicit in the fragments, contra: Graham, 2009, Sisko 2010a).  Things are the way they are because that is the way things have unfolded since nous first set everything in motion, and as it continued to move them. (One might compare this to the role of the unmoved mover as the ultimate cause in Aristotle’s universe; despite being the first cause the unmoved mover does not create.)