  If the attempt to reduce the Anaxagorean ingredients to opposites is unsuccessful, so, too, is the interpretation that allows as an ingredient every kind of thing in the phenomenal world. A minor point is that Anaxagoras surely does not think that artifacts made by human beings are part of the mixture, and there are other semi-natural artifacts as well that would not seem to be present: cheese, bronze, whiskey, for example. More importantly, the wide-scope view fails to take seriously B17’s replacement of coming-to-be and passing-away with mixture and dissolution. Further, it is unclear how the view can discriminate between an individual and its parts or ingredients. Are there homunculi of individuals in the original mix? (Lewis 2000 accepts this.) If so, how can the theory explain that the growth of an organism is not simply its enlargement (by adding ingredients) but also its development? (A plant’s leaves may grow larger, but its seed pods develop, and are not just an enlargement of a structure that was already present in the seedling plant.) In B4a Anaxagoras refers to the animals and humans “that have been compounded, as many as have soul,” and this suggests that B17’s implicit model of living things as natural constructs mixed together from the ingredients that are genuinely real must be taken seriously.