[108] ὁ γὰρ νοῦς (of Anaxag.) εἷς: Arist., Metaph. 1069b, 31. On the other hand, χρήματα ἄπειρα πλῆθος: Anaxag. fr. 1.
[109] Ἀναξαγόρας φησι τὸν νοῦν κοινὸν οὐθὲν οὐθενὶ τῶν ἄλλων ἔχειν. Arist., An. i, 2, p. 405b, 19 ff.; cf. iii, 4, p. 429b, 23 f.
[110] Anaxag. fr. 6 [12]: τὰ μὲν ἄλλα <πάντα> παντὸς μοῖραν μετέχει, νόος δέ ἐστι ἄπειρον καὶ αὐτοκρατὲς καὶ μέμικται οὐδενὶ χρήματι, ἀλλὰ μοῦνος αὐτὸς ἐφ, ἑωυτοῦ ἐστι. (ἄπειρον does not seem to supply the required opposition to what proceeds: ? ἁπλόον. Anaxag. used the word of νοῦς acc. to Arist., An. 405a, 16; 429b, 23. Zeller also suggests ἁπλόον, Archiv f. G. d. Philos. v, 441.)
[111] ὅσα ψυχὴν ἔχει, καὶ τὰ μέζω καὶ τὰ ἐλάσσω, πάντων νόος κρατέει· καὶ τῆς περιχωρήσιος τῆς συμπάσης νόος ἐκράτησε, ὤστε περιχωρῆσαι τὴν ἀρχήν, fr. 6 [12]. This κρατεῖν at the beginning of the εριχώρησις cannot at any rate take place by the inter-mixture of νοῦς in the σπέρματα or by the entry of νοῦς into these. Because νοῦς is both ἀπαθής and ἀμιγήςs, it κρατοίη ἂν ἀμιγὴς ὤν, Arist., Ph. 256b, 27; cf. 429a, 18. Does this also apply to νοῦς when it τῶν ψυχὴν ἐχόντων κρατέει? And yet in this case it appears to be divided, as μείζωνn or ἐλάττων in each case, in the ζῷα.—No one can help being reminded here of the insoluble aporiai raised in Aristotle’s own doctrine of the active νοῦς which, in this case too, is ἀπαθής, ἀμιγής, χωριστός from the body; is also deprived of all attributes of individuality (which reside entirely in the lower psychical powers) and thus appears as a common divine spirit. And yet it is said to be a μόριον τῆς ψυχῆς, present ἐν τῇ ψυχῇ, dwelling inside the body yet having nothing in common with it, and in any case is thought of as an individual mind. In the case of Anaxagoras the same aporiai apply also to the nourishing, feeling, desiring, and moving soul (as it is called by Arist.); for all the “parts” of the soul are included almost indistinguishably by him under the conception of νοῦς.—The difficulty of reconciling the unity and inward continuity of the spiritual (immaterial, that cannot be thought of as divided)—with its individuation and distribution into the multiplicity of souls, is one which repeatedly occurs in Greek philosophy.
[112] διὰ πάντων ἰόντα, Pl., Crat. 413 C.
[113] ἐν παντὶ παντὸς μοῖρα ἔνεστι πλὴν νόου· ἔστι οἷσι δὲ καὶ νόος ἔνι, fr. 5 [11].
[114] νόος δὲ πᾶς ὅμοιός ἐστι καὶ ὁ μέζων καὶ ὁ ἐλάσσων, fr. 6 [12].
[115] Arist., An. i, 2, p. 404b, 1–7: Anaxag. often gives τὸν νοῦν as τὸ αἴτιον τοῦ καλῶς καὶ ὀρθῶς· ἑτέρωθι δὲ (he says) τοῦτον εἶναι τὴν ψυχήν· ἐν ἅπασι γὰρ ὑπάρχειν αὐτὸν τοῖς ζῴοις, καὶ μεγάλοις καὶ μικροῖς [410] καὶ τιμίοις καὶ ἀτιμοτέροις (in which case the νοῦς that dwells within all the ζῷα cannot be any longer regarded as ὁ κατὰ φρόνησιν λεγόμενος νοῦς). Anaxag. had expressed himself indistinctly: ἧττον διασαφεῖ περὶ αὐτων (i.e, the relation between νοῦς and ψυχή). Cf. 405a, 13 f. In the sense of the words as used by Anaxagoras νοῦς and ψυχή were simply identified by Plato: Crat. 400 A.
[116] D.L. ii, 8 [Vors. 375]. Acc. to Anaxag. the moon has οἰκήσεις (ἀλλὰ καὶ λόφους καὶ φάραγγας). Fr. 10 [4] probably refers to the men and other ζῷα in the moon (to whom yet another moon gives light). Anaxag. τὴν σελήνην γῆν φησὶν εἶναι (i.e. an inhabitable heavenly body like the earth), Pl., Ap. 26 D; cf. Hippol., R.H. i, 8, 10, p. 22, 40 D.-S.—We are reminded of the Orphico-Pythagorean fantasies about life on the moon (see above, chap. x, [n. 76]).
[117] Anaxag. counted the plants as ζῷα and ascribed emotions to them: ἥδεσθαι καὶ λυπεῖσθαι [Arist.] Plant. 815a, 18. Like Plato and Demokritos Anaxag. also regarded plants as ζῷα ἔγγεια: Plu., QN. 1, 911 D.