  Nowhere in the extant fragments does Anaxagoras give a complete list of the ingredients in the mixture, or a clear indication of their scope, so it is up to commentators to figure out what he meant, given the available evidence. There are three alternatives.  First, some scholars have held that Anaxagoras limited the basic ingredients to the opposites, such as hot and cold, wet and dry, sweet and bitter, dark and light, and so on. It is the opposites that have explanatory force in the theory, and all other things and properties are reducible to the opposites. Supporters of this view include Tannery 1886, Burnet 1930, Cornford 1930, Vlastos 1950, Schofield 1980 (with reservations), Inwood 1986, Spanu 1987–88, Sedley 2007, and Marmodoro 2015, 2017. On this view all the material stuffs and all the objects in the universe would be natural constructs. At the opposite extreme, a second option accepts that literally everything in the natural world is in the original mixture — opposites, but also natural materials (fire, earth, copper, iron, and the like), animals and plants (and their parts such as flesh, blood, and bone), and so on. This view makes no distinction between ingredients and what have been called natural constructs above. It can be found in Strang 1963, Stokes 1965, Guthrie 1965, Barnes 1982, Furth 1991, Graham 1994 and 2004, Lewis 2000. Finally, there is a middle view, which rejects the opposites-only account, and accepts that some things (plants and animals, heavenly bodies) are natural constructs. The original mix includes opposites, but also natural substances like metals and earth, and the ingredients of animals, such as flesh, blood, and bone, but no whole physical objects such as plants and animals themselves, or their organic parts such as legs and hearts (Curd 2007; this view is suggested in Schofield 1980, 132 ff.).