Hesiod much earlier, described cosmic order and living things as caused by a cosmic version of love, and Pythagoras and Heraclitus attributed the cosmos with "reason" (logos). In his Philebus 28c Plato has Socrates speak of this as a tradition, saying that "all philosophers agree—whereby they really exalt themselves—that mind (nous) is king of heaven and earth. Perhaps they are right." and later states that the ensuing discussion "confirms the utterances of those who declared of old that mind (nous) always rules the universe". Xenophon's report in his Memorabilia might be the earliest clear account of an argument that there is evidence in nature of intelligent design. The word traditionally translated and discussed as "design" is gnōmē and Socrates is reported by Xenophon to have pressed doubting young men to look at things in the market, and consider whether they could tell which things showed evidence of gnōmē, and which seemed more to be by blind chance, and then to compare this to nature and consider whether it could be by blind chance. In Plato's Phaedo, Socrates is made to say just before dying that his discovery of Anaxagoras' concept of a cosmic nous as the cause of the order of things, was an important turning point for him. But he also expressed disagreement with Anaxagoras' understanding of the implications of his own doctrine, because of Anaxagoras' materialist understanding of causation. Socrates complained that Anaxagoras restricted the work of the cosmic nous to the beginning, as if it were uninterested and all events since then just happened because of causes like air and water. Socrates, on the other hand, apparently insisted that the demiurge must be "loving", particularly concerning humanity. (In this desire to go beyond Anaxagoras and make the cosmic nous a more active manager, Socrates was apparently preceded by Diogenes of Apollonia.) Plato and Aristotle Plato's Timaeus is presented as a description of someone who is explaining a "likely story" in the form of a myth, and so throughout history commentators have disagreed about which elements of the myth can be seen as the position of Plato. Sedley (2007) nevertheless calls it "the creationist manifesto" and points out that although some of Plato's followers denied that he intended it, in classical times writers such as Aristotle, Epicurus, the Stoics, and Galen all understood Plato as proposing the world originated in an "intelligent creative act". Plato has a character