How Anaxagoras enunciated the Notion of the _νοῦς_, Aristotle (De anim. I. 2) goes on to tell: “Anaxagoras maintains that the soul is the principle of movement. Yet he does not always express himself fully about the soul and _νοῦς_: he seems to separate _νοῦς_ and soul from one another, and still he makes use of them as though they were the same existence, only that by preference he makes the _νοῦς_ the principle of everything. He certainly speaks frequently of the _νοῦς_ as of the cause of the beautiful and right, but another time he calls it the soul. For it is in all animals, in large as well as small, the higher kind and the lower; it alone of all existence is the simple, unadulterated and pure; it is devoid of pain and is not in community with any other.”[83] What we therefore have to do is to show from the principle of motion, that it is the self-moving; and this thought is, as existent for itself. As soul, the self-moving is only immediately individual; the _νοῦς_, however, as simple, is the universal. Thought moves on account of something: the end is the first simple which makes itself result; this principle with the ancients is grasped as good and evil, i.e. end as positive and negative. This determination is a very important one, but with Anaxagoras it was not fully worked out. While in the first place the principles are material, from these Aristotle then distinguishes determination and form, and thirdly he finds in the process of Heraclitus, the principle of motion. Then in the fourth place there comes the reason why, the determination of end, with the _νοῦς_; this is the concrete in itself. Aristotle adds in the above-mentioned passage (p. 192), “according to these men” (the Ionians and others) “and in reference to such causes” (water, fire, &c.), “since they are not sufficient to beget the nature of things, the philosophers are, as already said, compelled by the truth to go on to the principle following (_ἐχομένην_). For neither the earth nor any other principle is capable of explaining the fact that while on the one hand all is good and beautiful, on the other, something else is produced, and those men do not seem to have thought that this was so; nor is it seemly to abandon such matters to hazard (_αὐτομάτῳ_) and to chance.” Goodness and beauty express the simple restful Notion, and change the Notion in its movement.