 Okay, let's take a quick look. Let's do a quick recap of Empedocly's conclusion. So he says that all objects, all these objects around us, all the objects that exist are composed of four kinds of unchanging particles, earth, wind, fire, and water. Depending on your combination of particles, you get the different kinds of objects around us. So these are very rigid objects, so they probably have more earth particles. They have some water particles. You break it open, you can see some water particles coming out of it. Not so much air, right? There's not very much air particles in these things. Maybe some fire, and you like that, maybe you say that's released when it's actually lit on fire, then all the fire particles come up. Okay, maybe maybe play something like that, right? But what distinguishes one object from another is that particular combination of those, you know, four kinds of particles, right? And objects are created and destroyed through composition and decomposition, right? Using the two forces, love and hate, right? Love brings or attraction brings the, or maybe like harmony, you know, brings these objects together, that's and through the process of chaos, destruction, death, right? That's when they fall apart. Okay, so we've got four kinds of particles and we got two forces, and that accounts in pedacolies, pedacolies things, that accounts for what distinguishes objects from another. You know, so for instance, like me, right? I'm full of a lot of water particles, right? Because I'm very liquidy. I've got some earth particles with the bone, got some fire because I'm warm, I got some air particles, right? So I got a pretty good even mix of all the four different kinds of particles, right? And that makes me very different from all these objects. But this is what accounts for change and, you know, and what distinguishes objects from one another, right? That's what in pedacolies has in mind here. Okay, so Anaxagoras has offered his own view, right? He's given us his own account of what composes these particles and what brings them in and out of existence. Anaxagoras doesn't think that, oh, this is worse or just as good as in pedacolies. No, he thinks he's doing a better job than in pedacolies in accounting for all of this. How does Anaxagoras think he is improving on a pedacolies view?