Boyd is quite clear that similarity and not genealogical connectedness is the final arbitrator of species sameness (1999b, 80).
Stating a fact about the world would have been seen as a matter of identifying a sameness or difference, in one of four (or more) senses of "sameness".[16] "White horses are horses" would be interpreted as in effect claiming that white horses and horses are "the same," and "Oxen are not horses" as claiming that oxen and horses are "different".
The BBC is very much part of the me-too slide into sameness, with BBC1 and 2 in particular too often indistinguishable from commercial terrestrials during peak viewing when a bit more distinctiveness might be the least we could expect from a public service broadcaster.
Then the Visitor turns to the kinds (genê) that he has just introduced: being, rest, motion, sameness, and difference (254d-e).
According to Gullestad [ 43], sameness and being of equal worth relate closely in Norwegian culture.
But, it focuses on the other aspect of identity of individuals: not on the aspect of being different from others but in not being different from oneself – the aspect of "sameness" [ 2], p. 251 and constancy.
International human rights discourse, and South Africa's progressive constitution, construct equality through sameness [ 20], thereby assuming a "unified/universal political subject" ([ 13]. p5).
There are also the megista genê ("greatest kinds") of Sophist 254b-258e (being, sameness, otherness, rest and change); though whether these genê are Forms is controversial.
Contour lines record sameness in quantities (such as 100 metres) from the same quantity-kind (such as height), and the differences recorded by different contour lines are quantity-differences (100 metres as opposed to 200 metres).
In this way, a child performing 113 − 30 is essentially relying simultaneously on both notions of sameness and substitution: 113 − 30 is the same as and can be substituted for 113 − (10 + 10 + 10), which is the same as and can be substituted for 113 − 10 − 10 − 10.
