of the parts with the whole, especially in the realm of the organic, assumes that that which exists for the intellect had also come into existence through intellect, and that that which man brings about only under the guidance of the idea of purpose, must have been brought about by Nature through reflection and ideas of purpose. (Schopenhauer, "The World As Will And Idea," vol. ii., Second Book, chap. 26: On Teleology). Conceived in the manner of Anaxagoras, however, the order and appropriateness of things on the contrary is nothing but the immediate result of a blind mechanical motion; and only in order to cause this motion, in order to get for once out of the dead-rest of the Chaos, Anaxagoras assumed the free-willed Nous who depends only on Itself. He appreciated in the Nous just the very quality of being a thing of chance, a chance agent, therefore of being able to act unconditioned, undetermined, guided neither by causes nor by purposes. Notes for a Continuation (Early Part of 1873) 1 That this total conception of the Anaxagorean doctrine must be right, is proved most clearly by the way in which the successors of Anaxagoras, the Agrigentine Empedocles and the atomic teacher Democritus in their counter-systems actually criticised and improved that doctrine. The method of this critique is more than anything a continued renunciation in that spirit of natural science mentioned above, the law of economy applied to the interpretation of nature. That hypothesis, which explains the existing world with the smallest expenditure of assumptions and means is to have preference: for in such a hypothesis is to be found the least amount of arbitrariness, and in it free play with possibilities is prohibited. Should there be two hypotheses which both explain the world, then a strict test must be applied as to which of the two better satisfies that demand of economy. He who can manage this explanation with the simpler and more known forces, especially the mechanical ones, he who deduces the existing edifice of the world out of the smallest possible number of forces, will always be preferred to him who allows the more complicated and less-known forces, and these moreover in greater number, to carry on a world-creating play. So then we see Empedocles endeavouring to remove the _superfluity_ of hypotheses from the doctrine of Anaxagoras. The first hypothesis which falls as unnecessary is that of the Anaxagorean Nous, for its assumption is much too complex to explain anything so simple as motion. After all it is only necessary to explain the two kinds of motion: the motion of a body towards another, and the motion away from another. 2 If our present Becoming is a segregating, although not a complete one, then Empedocles asks: what prevents complete segregation? Evidently a force works against it, _i.e.,_ a latent motion of attraction.