 While Feyerabend’s notion of the incommensurability did not significantly change throughout his early writings in the philosophy of science, in his later more general philosophy, Feyerabend extended the application of the term beyond universal scientific theories. For example, he used it to characterize the transition from the Greek archaic, aggregate worldview of Homer to the substance world-view of the Pre-Socratics (1975, 261-269), and thereafter in a very broad sense, discussing incommensurable frameworks of thought and action (1975, 271), incommensurability in the domain of perceptions (1975, 225, 271), incommensurable discoveries and attitudes (1975, 269) and incommensurable paradigms (1981b [1970], 131–161), where such incommensurability involves the suspension of some of the universal principles of the received view. Feyerabend characterized this wider notion of incommensurability as a historical, anthropological thesis (1975, 271), but also applied it to different stages of the development of thought and perception in the individual (1975, 274). He also further developed his notion of incommensurability, claiming that it involves major conceptual changes of both ‘overt’ and ‘covert classifications’ (in Whorff’s sense), so that incommensurability is difficult to explicitly define, and can only be shown (1975, 224–225). Still later, Feyerabend argued that ‘potentially every culture is all cultures’, apparently retracting a wider, cultural notion of incommensurability (Feyerabend 1994).