2§11 We might think that Socrates would look to Anaxagoras first for a theory of mind, moral psychology, or epistemology, to salve the burn he received from the earlier naturalists. He does not. He says he would begin with the shape and position of the earth, and the reasons for these, and would continue with the movements of the heavenly bodies, and their reasons. Have Socrates’ interests changed? Or does he think that naturalistic explanation begins at the macro-level and proceeds to the micro-level? Or that what holds for the heavenly bodies thereby holds for humans? His ensuing remarks leave these questions open. He “likens” Anaxagoras to “somebody who”  explains Socrates’ presence in jail by appeal to the position of his muscles and bones rather than to judgments by the Athenian jurors and by Socrates himself. He formulates in the optative an Anaxagorean explanation for talking, in terms of “sounds, air, and hearables.”  So it is not clear whether Socrates saw in Anaxagoras’ work an explanation for human behavior, thought, or conversation.