SMALL LETTER OMICRON WITH VARIA~}{~GREEK SMALL LETTER NU~} {~GREEK SMALL LETTER LAMDA~}{~GREEK SMALL LETTER OMICRON WITH OXIA~}{~GREEK SMALL LETTER GAMMA~}{~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER NU~},
according to the Logos, or (as we should say) rationally.

Our knowledge of the entire system of Heraclitus is of course so
fragmentary that we can only speak of this, as of many other points, with
great caution. The same is true, although in a lesser degree, of the
system of Anaxagoras. His _nous_, if we translate it by mind, is more
comprehensive than _Logos_. We must not, however, suppose, that this
_nous_ bore a personal character, for Anaxagoras expressly states that it
is a {~GREEK SMALL LETTER CHI~}{~GREEK SMALL LETTER RHO~}{~GREEK SMALL LETTER ETA WITH PERISPOMENI~}{~GREEK SMALL LETTER MU~}{~GREEK SMALL LETTER ALPHA~}, a thing, even though he would have said that this _nous_
regulated all things. Whether an impersonal mind is conceivable, was still
at that time a remote problem. Even in Plato we cannot clearly determine
whether he represented his _nous_ as God in our sense, or as _Sophia_,
wisdom, a word which with him often replaces _nous_. It is remarkable that
in his genuine works Plato does not generally use the word _Logos_, and in
Aristotle as well _nous_ remains the first term, what we should call the
divine mind, while _Logos_ is the reason, the causal nexus, the {~GREEK SMALL LETTER OMICRON~}{~GREEK SMALL LETTER UPSILON WITH PERISPOMENI~} {~GREEK SMALL LETTER EPSILON WITH PSILI AND OXIA~}{~GREEK SMALL LETTER NU~}{~GREEK SMALL LETTER EPSILON~}{~GREEK SMALL LETTER KAPPA~}{~GREEK SMALL LETTER ALPHA~},
therefore decidedly something impersonal, if not unsubjective.

Plato is the first who distinguishes between essence and being in the
primeval cause, or, as we might say, between rest and activity. He speaks
of an eternal plan of the world, a thought of the world, the world as a
product of thought, inseparable from the creator, but still
distinguishable from him. This is the Platonic world of "Ideas," which
lies at the foundation of the world perceivable by the senses, the
phenomenal world. What is more natural or more reasonable than this
thought? If the world has an author, what can we imagine as reasonable
men, but that the thought, the plan of the world, belongs to the author,
that it was thought, and thereby realised for the first time? Now this
plan, this idea, was the inner _Logos_, and as every though