The Seba library treats Homogeneity in 8 passages, across 5 authors (including Evans-Wentz, W. Y., Seaford, Richard, Eliade, Mircea).
In the library
8 passages
The quest for homogeneity is common not only to children, but to mature humanity of all races and times. In the more primitive societies, it manifests itself in myths and wondertales of faerie, where everything normally impossible becomes realizable in a homogeneous state of all-embracing transcendent magic.
Evans-Wentz identifies the quest for homogeneity as a universal human depth-drive, linking it to Nirvāṇa, mythic imagination, and cross-cultural Utopian yearning latent in the unconscious.
Evans-Wentz, W. Y., The Tibetan Book of the Great Liberation, 1954thesis
currency, by making goods commensurate, 'equalises them'. In so far as things are measureable on a numerical scale to which almost all other things belong, any appearance of uniqueness will be reduced.
Seaford argues that money actively produces a sense of homogeneity by making all things commensurable, thereby dissolving the singularity of persons and objects in early Greek culture.
Seaford, Richard, Money and the Early Greek Mind: Homer, Philosophy, Tragedy, 2004thesis
even the sea is concrete, and so in fact limited; whereas money may seem genuinely unlimited because it is not only homogeneous but abstract. We noted in 8b the importance of homogeneity for creating monetary abstraction
Seaford shows that the homogeneity of money is the precondition of its abstraction and thus of the unlimited, insatiable desire that tragedy repeatedly dramatizes.
Seaford, Richard, Money and the Early Greek Mind: Homer, Philosophy, Tragedy, 2004thesis
For profane experience, on the contrary, space is homogeneous and neutral; no break qualitatively differentiates the various parts of its mass.
Eliade defines homogeneous space as the hallmark of profane experience, constituted precisely by the absence of the qualitative ruptures that sacred hierophany introduces.
Eliade, Mircea, The Sacred and the Profane: The Nature of Religion, 1957thesis
he has also, within the very interior of the soul, created a homogeneity and a unity that prevent the conception of a continuous gradient of distancing relative to the actual ego
Simondon contends that Descartes' radical affirmation of psychic homogeneity forecloses any gradient between soul and body, making individuation across somatic and psychic registers impossible.
Simondon, Gilbert, Individuation in Light of Notions of Form and Information, 2020thesis
homogeneous groups jell more quickly, become more cohesive, offer more immediate support to group members, are better attended, have less conflict, and provide more rapid relief of symptoms. However, many clinicians believe that they do not lend themselves to long-term psychotherapeutic work with ambitious goals of personality change.
Yalom presents the clinical paradox of homogeneous therapy groups: their cohesion and symptom relief are purchased at the cost of the depth work that character transformation requires.
Yalom, Irvin D., The Theory and Practice of Group Psychotherapy, Fifth Edition, 2008thesis
not only is what is given (money) itself returned, but what it produces (by tokos) is also homogeneous with itself. Similarly, even money used for trading (m–c–m1) may bring to the trader a return of (homogeneous) money greater than his outlay.
Seaford demonstrates that monetary interest (tokos) exemplifies homogeneity in practice: money breeds only its own kind, reinforcing the principle that money collapses qualitative difference into quantitative self-sameness.
Seaford, Richard, Money and the Early Greek Mind: Homer, Philosophy, Tragedy, 2004supporting
The index entry confirms that monetary homogeneity is a sustained, systematically developed concept across Seaford's argument rather than an incidental observation.
Seaford, Richard, Money and the Early Greek Mind: Homer, Philosophy, Tragedy, 2004supporting