 Anaxagoras marks an important theoretical step in attributing the motion of his ingredients to an independent, intelligent force (although both Plato and Aristotle were disappointed that his theory was not properly—from their point of view—teleological; on this see Sedley 2007, Curd 2018). The rotation begun by Mind is causally responsible for the formation of the heavens and the activities of the great masses of the earth and the water on the earth, as well as all meteorological phenomena. Insofar as the causes of the operations of the heavens and the phenomena apparent to us from day to day are the same at both the macro- and micro-level (the rotations that cause the apparent motions of the stars are the same as those that govern the cycles of weather and life and death on earth), we can infer the nature of what is real from what is apparent (Anaxagoras’ scientific views are treated in Graham 2006 and 2013). Although we do not perceive all things as being together, and the move to the ultimate explanations is an inference, it is a legitimate one (“owing to their [the senses’] feebleness, we are not able to determine the truth” yet “appearances are a sight of the unseen” DK59B21/LM25D5 and DK59B21a/LM25D6).