  Both ancient and modern critics have complained that Anaxagoras is unclear about the nature of nous (Mind/Intelligence) and its role in his theory (Laks 1993, 2002; Lesher 1995). In B12 Anaxagoras claims that nous has all discernment, and that nous “knew them all: the things that are being mixed together, the things that are being separated off, and the things that are being dissociated.” Further, Anaxagoras remarks that there is nous in many things, and that it is alike in all the things that it is in, both large and small (presumably those with soul, i.e., living things). Aristotle says that Anaxagoras conflates soul and mind, and B12 seems to confirm this, insofar as Anaxagoras there treats nous primarily as a mover, yet also says that it controls all things that have soul. It seems likely that in things other than cosmic nous, those compacted or mixed-together natural constructs that have soul, the powers of nous include both knowing and perceiving. Nowhere do we have an analysis of the process of thinking for Anaxagoras, and although Aristotle and Theophrastus say that earlier thinkers identified thinking and sense perception, there is little evidence for this view in Anaxagoras (Laks 1999, Warren 2007).