The other truth which Greek thought had realized was the immanence of reason in nature and in man. When Anaxagoras first declared that the universe was the work of intelligence, we are told that he seemed 'like a sober man amongst random talkers.' But both Plato and Aristotle accuse him of losing the truth which he had gained because he made intelligence appear only on occasions in the world, dragged in, like a stage-god, when naturalistic explanations failed[120]. The conception of creation out of nothing was of course unknown to Anaxagoras. Intelligence is only the arranger of materials already given in a chaotic condition. With Aristotle too it is reason which makes everything what it is. But the reason is in things, not outside them. Nature is rational from end to end. In spite of failures and mistakes, due to her materials, nature does the best she can and always aims at a good end[121]. She works like an artist with an ideal in view[122]. Only there is this marked difference,--Nature has the principle of growth within herself, while the artist is external to his materials[123]. Here we have a clear and consistent statement of the doctrine of immanent reason as against the Anaxagorean doctrine of a transcendent intelligence. If we translate both into the theological language of our own day, we should call the latter the deistic, the former the pantheistic, view; or, adopting a distinction of supreme importance in the history of science, we might say that we have here, face to face, the mechanical and the organic view of nature. Both were teleological, but to the one, reason was an extra-mundane cause, to the other, an internal principle. It was the contrast between external and inner design, as we know it in Kant and Hegel; between the teleology of Paley and the 'wider teleology' of Darwin and Huxley and Fiske; between the transcendent and immanent views of God, when so held as to be mutually exclusive.