pile of work-in-progress-crud

14 files changed, 132 insertions, 107 deletions

diff --git a/essays/exercise_awareness_states.tex b/essays/exercise_awareness_states.tex
index c65964d..3d75eeb 100644
--- a/essays/exercise_awareness_states.tex
+++ b/essays/exercise_awareness_states.tex
@@ -1,4 +1,4 @@
-\chapter{Exercise Awareness-States (July 1961)}
+\chapter[Exercise Awareness-States (July 1961)][Exercise Awareness-States]{Exercise Awareness-States (July 1961)}
 
 {
 \itshape
@@ -18,14 +18,13 @@ times --- it was included in Flynt's book, \booktitle{Blueprint For a Higher Civ
 }
 
 
-\section*{INTRODUCTION (from "Mock Risk Games"---1967 Version)}
+\section*{\textsc{Introduction} (from \enquote{Mock Risk Games}---1967 Version)}
 
 
 Suppose you stand in front of a swinging door with a nail sticking out of it 
 pointing at your face; and suppose you are prepared to jump back if the door 
 suddenly opens in your face. You are deliberately taking a risk on the 
-assumption that you can protect yourself. Let us call such a situation a "risk 
-game." Then a "mock risk game" is a risk game such that the misfortune 
+assumption that you can protect yourself. Let us call such a situation a \enquote{risk game.} Then a \enquote{mock risk game} is a risk game such that the misfortune 
 which you risk is contrary to the course of nature, a freak misfortune; and 
 thus your preparation to evade it is correspondingly superficial. 
 
@@ -37,7 +36,7 @@ you won't be hurt, then that is a mock risk game. If technicians could actually
 effect or simulate gravity reversal in the room, then the risk game would be 
 a real one. But I am not concerned with real risk games. I am interested in 
 dealing with gravity reversal in an everyday environment, where everything 
-tells you it can't possibly happen. Your "preparation" for the fall is thus 
+tells you it can't possibly happen. Your \enquote{preparation} for the fall is thus 
 superficial, because you still have the involuntary conviction that it can't 
 possibly happen. 
 
@@ -72,8 +71,8 @@ and so forth.
 \section*{Exercise Awareness-States (July, 1961)}
 
 I am concerned here to introduce an activity which I will call, for want of 
-a better term, "exercise," and the states of awareness one has in exercise, 
-"exercise awareness-states." Incidentally, this activity is based on wrong, 
+a better term, \enquote{exercise,} and the states of awareness one has in exercise, 
+\enquote{exercise awareness-states.} Incidentally, this activity is based on wrong, 
 although common, philosophical assumptions, but I hope the reader will play 
 along with them for the sake of the activity; philosophical rightness is not 
 the main concern here. Exercise should be thought of first as training to help 
@@ -82,7 +81,7 @@ reader is admittedly not likely to encounter). (Incidentally, 'danger' here
 should not be an emotive word; my concern is with the theory of defense, 
 not with giving the reader vicarious experience.) Suppose that the adults in 
 a society occasionally have to be in situations, such as walking across a 
-bare metal floor in a certain "building," during which \emph{dangers}, very unusual 
+bare metal floor in a certain \enquote{building,} during which \emph{dangers}, very unusual 
 and \emph{unpredictable}, may arise. Suppose that they know nothing of the 
 provenance of the dangers, just that they may be there, so that they can't 
 prevent them (or predict what they will be); the persons are somewhat like 
@@ -98,7 +97,7 @@ to defend themselves in the situations, there isn't the technology to simulate
 dangers, so that they can't be given a chance to actually figure out and carry 
 out defenses against simulated dangers. Then it would seem that the best 
 preparation in the situations (until a danger appeared) would be the \emph{state 
-of mind}---"unpredictably-dangerous-situation awareness state"---of lack of 
+of mind}---\enquote{unpredictably-dangerous-situation awareness state}---of lack of 
 preconceptions as to what one might encounter, emotionlessness (except 
 for the small amount of fear and confidence needed to make one maximally 
 alert), very very heightened awareness of all sensory data, and readiness 
@@ -108,15 +107,15 @@ away, from the preparation resulting from practice with simulated dangers,
 just because the actual ones are so unpredictable. Training for the situations 
 would then be to help persons achieve this best dangerous-situation 
 awareness-state when in the situations. Then (one should first think) the purpose 
-of "exercise," or the "exercises," is to help persons to achieve the best 
+of \enquote{exercise,} or the \enquote{exercises,} is to help persons to achieve the best 
 dangerous-situation awareness-state in the situations by teaching them to 
-achieve "\emph{ultimate} exercise awareness-states," which are as similar as 
+achieve \enquote{\emph{ultimate} exercise awareness-states,} which are as similar as 
 possible to the best dangerous-situation states within the limitations I have 
 given. 
 
 Exercise may secondly be thought of as something to be done for its own 
 sake, so that ultimate exercise awareness-states are achieved for their own 
-sake, in particular, as an unusual way of "appreciating" the sensory date 
+sake, in particular, as an unusual way of \enquote{appreciating} the sensory date 
 while in them. This is the way I suppose the reader will regard exercise. Thus 
 exercise, rather than unpredictably dangerous situations, is the principal 
 subject of this paper. However, it should not be lost sight of that exercise 
@@ -124,10 +123,10 @@ could be useful in the first way; and the development of exercises should be
 controlled by concern with whether they are useful in the first way. 
 
 I will now give some explanations and general instructions for exercise. 
-An "exercise" is what the general instructions, and a specification of a(n 
-exercise) "\emph{situation}" one is to place oneself in and of several 
-"\emph{given dangers}" to anticipate in the situation, refers to;
-an "\emph{exercise awareness-state}" 
+An \enquote{exercise} is what the general instructions, and a specification of a(n 
+exercise) \enquote{\emph{situation}} one is to place oneself in and of several 
+\enquote{\emph{given dangers}} to anticipate in the situation, refers to;
+an \enquote{\emph{exercise awareness-state}} 
 is any state of mind throughout an exercise. In first doing an exercise, one 
 anticipates given dangers; the point of having specific dangers to anticipate 
 at first is to keep one from anticipating nothing, being indifferent in the 
@@ -138,20 +137,19 @@ in them and how they can defended against. It is only when one can
 anticipate the given dangers strongly that one does the exercise, places 
 oneself in the situation, without thinking of specific dangers, trying to
 strongly anticipate unpredictable danger; when one can do this one will be 
-achieving "ultimate exercise awareness-states." 
+achieving \enquote{ultimate exercise awareness-states.} 
 
 The general instructions for the exercises follow. First place oneself in the 
 situation, anticipate one of the given dangers as strongly as possible (short 
 of getting oneself in a state of fright), be very very aware of all sensory data, 
 and be ready to figure out (quickly) whether they indicate the danger and to 
 start defending against it. Try to achieve the greatest anticipation of and 
-readiness for the one danger. The result is an "initial exercise 
-awareness-state." Finally one can do the exercise forgetting the given dangers; place 
+readiness for the one danger. The result is an \enquote{initial exercise awareness-state.} Finally one can do the exercise forgetting the given dangers; place 
 oneself in the situation, try to anticipate [unpredictable] danger strongly 
 (short of getting oneself frightened), without preconceptions as to what form 
 it will take, be very very aware of all sense data, and be ready to figure out 
 (quickly) whether they indicate a danger, and a defense against it. This is 
-an "\emph{ultimate} exercise awareness-state." A final point. So that one will not be 
+an \enquote{\emph{ultimate} exercise awareness-state.} A final point. So that one will not be 
 distracted from the exercise, there must be a minimum of familiar events 
 extraneous to it during it, such as the sight of a door opening, talking, 
 cooking smells. For this reason, unless otherwise stated exercise should be 
@@ -206,18 +204,18 @@ except in the case of certain dangers.
 The dangers: 
 \begin{enumerate}
 \item Loss of your kinesthetic sense. (body-movement or muscle sense) 
-\item Suspension of the "normal" "cause and effect" relationship between 
+\item Suspension of the \enquote{normal} \enquote{cause and effect} relationship between 
 pulling and keeping the light and sound from appearing, so that you just 
 have to guess what to do to keep them from appearing and it changes with 
 time, with the restriction that it will be closely related to pulling on the bar, 
 \eg\ letting go of the bar. 
-\item Suspension of the "normal" "cause and effect" relationship between what 
+\item Suspension of the \enquote{normal} \enquote{cause and effect} relationship between what 
 you will and what your body does, so that you just have to guess what to 
 will to keep your arms (and hands) pulling on the bar and it changes with 
 time, with the restriction that it will be closely related to willing to pull on 
 the bar, \eg willing to let go of the bar. 
 \item Having the tactile, cutaneous sensation of being under water, so that 
-you will "drown"---"cutaneously"---unless you cutaneously swim to the top; 
+you will \enquote{drown}---\enquote{cutaneously}---unless you cutaneously swim to the top; 
 your sight and hearing being lost except for sensitivity to the light and sound 
 if you stop pulling. 
 \end{enumerate}
@@ -258,9 +256,9 @@ metal blocks come crashing against the wall from far in front of and behind
 it, starting slowly and speeding up as they get near the wall, and then draw 
 back to where they came from. Blocks of the first kind come from the front 
 (the side the upper part of your body and the pillow are on) only; they are 
-"vertical," tall and narrow so that they can be avoided by moving from side 
+\enquote{vertical,} tall and narrow so that they can be avoided by moving from side 
 to side. Blocks of the second kind come in pairs, one in front, one behind. 
-They are "horizontal," two feet high (thick), and very wide (long). The ones 
+They are \enquote{horizontal,} two feet high (thick), and very wide (long). The ones 
 in front hit low and the ones in back high, so they can be avoided by standing 
 up (necessarily in a stooped position). Each time the pair hits higher and 
 higher. There are long indentations in the back side of the wall in which one 
diff --git a/essays/introduction.tex b/essays/introduction.tex
index 721d241..4a4d7ea 100644
--- a/essays/introduction.tex
+++ b/essays/introduction.tex
@@ -206,7 +206,7 @@ have defined it is an excellent one; but the model does not yet completely
 accomplish the objective. The present model uses the deliberate suspension 
 of normal beliefs to produce its effects. 
 
-\essaytitle{Post-Formalism in Constructed Memories} and \essaytitle{Studies in 
+{\sloppy \essaytitle{Post-Formalism in Constructed Memories} and \essaytitle{Studies in 
 Constructed Memories} together make up \booktitle{Mathematical Studies} (1966). In 
 this monograph, the emphasis was on extending the idea of mathematics as 
 formalistic games to games involving subjectivity and contradiction. In two 
@@ -222,7 +222,7 @@ logically possible. The monograph models the content of these illusions to
 obtain a system of logic in which some (but not all) contradictions are 
 \enquote{admissible.} The theory investigates the implications of admitting some 
 contradictions for the admissibility of other contradictions. A theory of 
-many-valued numbers is also presented. 
+many-valued numbers is also presented. \par}
 
 The \essaytitle{Perception-Dissociator Model} led to 
 \essaytitle{The Perception-Dissociation of Physics.} Again, here is an essay whose 
diff --git a/essays/letters.tex b/essays/letters.tex
index 4ff37f6..fb7c554 100644
--- a/essays/letters.tex
+++ b/essays/letters.tex
@@ -149,6 +149,7 @@ lecture announcement\editornote{The comment on the announcement read:
 \begin{quotation}
 	\enquote{\textsc{Veramusement}} is every doing of an individual which is not naturally physiologically necessary (or harmful), is not for the satisfaction of a social demand, is not a means, does not involve competition; is done entirely because he just likes it as he does it, without any consciousness that anything is not-obligated-by-himself; and is not special exertion. (And is done and \enquote{then} turns out to be in the category of \enquote{veramusement})
 \end{quotation}
+	Additionally, \essaytitle{My New Concept of General Acognitive Culture}, in the Appendix, provides additional explication of what is effectively \term{veramusement} or \term{brend}.
 }) to institutionalized amusement activities (which 
 impose foreign tastes on the individual) and indeed to all \enquote{culture} the 
 lecture was concerned with. After the lecture, Flynt told how his doctrine 
@@ -331,7 +332,7 @@ All best wishes.
 "Dear Mr. Flynt\ldots Since I may be depending on organized culture for my 
 loot \& livelihood I can wish you only a limited success in your movement\ldots 
 Cornelius Cardew" 
-\plainbreak{2}
+\vskip 2em
 \signoff{[from a postcard of June 7, 1963]}
 
 \vfill
diff --git a/essays/mock_risk_games.tex b/essays/mock_risk_games.tex
index 5a593b1..d08e387 100644
--- a/essays/mock_risk_games.tex
+++ b/essays/mock_risk_games.tex
@@ -3,6 +3,8 @@
 \newcommand\lilskip{\vskip 0.3em}
 
 \chapter{Mock Risk Games}
+\pagestyle{salnm}
+\setheadrule{0.4pt}
 
 
 Suppose you stand in front of a swinging door with a nail sticking out of it 
@@ -174,6 +176,8 @@ lattice to escape them.
 In developing the original games---and the present games---I had two objectives in mind. First, the experience of playing the games (as opposed to reading or analyzing them) must involve or compel you, must be vivid and immediate. Secondly, the misfortunes must be elegant, undreamed-of \enquote{explosions} of the natural order. These objectives, though, do not constitute a use for the games. The games can have many uses, beginning with amusement; and it remains to be seen what the most significant use will be.}
 
 \section{Intrusions}
+\pagestyle{salpc}
+\setheadrule{0.4pt}
 
 A noise in an adjacent room may intrude on a person playing a mock
 risk game, and affect his experience or state of being in a variety of ways.
diff --git a/essays/perception_dissociator.tex b/essays/perception_dissociator.tex
index 5cc55ea..af083d5 100644
--- a/essays/perception_dissociator.tex
+++ b/essays/perception_dissociator.tex
@@ -12,6 +12,7 @@
 
 \chapter{Exhibit of a Working Model of a Perception-Dissociator}
 
+
 \section*{\textsc{Statement of Objectives}}
 
 To construct a model of a machine a thousand years before the machine 
@@ -109,7 +110,7 @@ and doesn't go back in.
 \cleardoublepage
 \newcommand\intab[1]{
 \framebox[1.1\width]{\parbox[c][2.5em]{4em}{
-	\centering\Huge #1}}}
+	\centering\Huge #1}}\vskip 1em}
 
 \newcommand\righttab[1]{{\raggedleft\intab{#1}\par}}
 
@@ -121,6 +122,7 @@ and doesn't go back in.
 
 \vfill
 
+
 \includegraphics[width=4in]{img/guidebook_01}
 
 \vfill
@@ -206,40 +208,42 @@ from behind. Don't resist; just fall forward, break your fali with your arms
 (and retrieve this Guidebook). The floor is not hard and the gravity is weak, 
 so the fall should leave you absolutely unhurt. 
 
-\plainbreak{2}
+\vskip 2em
 
 \textsc{Avoid all touches (except floor and yourself) unless directed otherwise.}
 
 
-\plainbreak{2}
+\vskip 2em
 
 (You have been directed not to resist having your 
 feet pulled out from under you.) 
-\plainbreak{2}
+
+\vskip 2em
 
 \textsc{In effect, if you bump into a solid object or step on one, draw back. Remember
 that you avoid touches by your tactile senses alone.}
 Whether your eyes are open or closed makes no difference. It is not necessary to avoid 
 sights unless you touch something. 
 
-\plainbreak{2}
+
+\vskip 2em
 
 There may be the touch of being pushed forward at your shoulder 
 blades. Don't resist; just move forward. 
 
-\plainbreak{2}
+\vskip 2em
 
 As for the sights in this model, it happens that they will be humanoid. 
 All the human appearances other than you in the exhibit hall are sights from 
 the machine. This is just the way the model is; don't give it a thought. Sights 
 may appear or disappear (for example, at the curtain) while you are looking. 
 
-\plainbreak{2}
+\vskip 2em
 
 I am referring to the components of the model with the names of the 
 components of the perception-dissociator. 
 
-\plainbreak{2}
+\vskip 2em
 
 As soon as you understand the above and are prepared to remember 
 and follow the instructions, go immediately to Page 6. 
@@ -354,6 +358,9 @@ and follow the instructions, go immediately to Page 6.
 \clearpage
 \lefttab{6}
 \section{First Phase}
+\pagestyle{salpc}
+\setheadrule{0.4pt}
+
 You will now begin the first phase of perception-dissociation by the 
 machine. Throughout this phase, you walk erect. 
 
@@ -672,7 +679,7 @@ parenthetically. You may turn back if you forget symbols.
 \gensplit{\item\BEQ{
   \eyeC{\crouch{u}}\qquad\pushes{u}{t}}}
 {The big change comes next. 
-\plainbreak{2}
+\vskip 2em
 \emph{(Keep going)}}
 
 \vfill
diff --git a/essays/philosophy_proper.tex b/essays/philosophy_proper.tex
index 0e5e7ef..ac392ea 100644
--- a/essays/philosophy_proper.tex
+++ b/essays/philosophy_proper.tex
@@ -1,8 +1,22 @@
-\newcommand{\stress}[1]{\textbf{#1}}
-\settocdepth{subsection}
 
-\chapter[Philosophy Proper (\enquote{Version 3,} 1961)][Philosophy Proper]{Philosophy Proper (\enquote{Version 3,} 1961)}
-\subsection[Chapter 1: Introduction (Revised, 1973)][Introduction]{Chapter 1: Introduction (Revised, 1973)}
+
+
+
+
+
+
+
+
+
+\newcommand{\stress}[1]{\textbf{#1}}
+% \settocdepth{subsection}
+
+% \chapter[Philosophy Proper (\enquote{Version 3,} 1961)][Philosophy Proper]{Philosophy Proper (\enquote{Version 3,} 1961)}
+\CHAP{Philosophy Proper}{(\enquote{Version 3,} 1961)}
+\pagestyle{salpc}
+\setheadrule{.4pt}
+%\subsection[Chapter 1: Introduction (Revised, 1973)][Introduction]{Chapter 1: Introduction (Revised, 1973)}
+\SUBSEC{Chapter 1: Introduction}{(Revised, 1973)}
 
 This monograph defines philosophy as such---philosophy proper---to be 
 an inquiry as to which beliefs are \enquote{true,} or right. The right beliefs are 
diff --git a/essays/post_formalism_memories.tex b/essays/post_formalism_memories.tex
index 6cf9b4d..73477a5 100644
--- a/essays/post_formalism_memories.tex
+++ b/essays/post_formalism_memories.tex
@@ -1,7 +1,6 @@
 \newcommand{\midheading}[1]{
 	{ \vskip 1em \centering \large \textsc{#1} \par \vskip 1em }}
 
-\newcommand{\sysname}[1]{\enquote{\textsc{#1}}}
 
 \chapter{Post-Formalism in Constructed Memories}
 \section{Post-Formalist Mathematics}
@@ -23,7 +22,7 @@ innovations.
 
 The formalist position goes as follows. Pure mathematics is the 
 manipulation of the meaningless and arbitrary, but typographically 
-well-defined ink-shapes on paper `$w$,' `$x$,' `$y$,' `$z$,' `${}'$,' `$($,' `$)$,' `$\downarrow$,' and `$\in$.' 
+well-defined ink-shapes on paper `$w$,' `$x$,' `$y$,' `$z$,' `$'$,' `$($,' `$)$,' `$\downarrow$,' and `$\in$.' 
 These shapes are manipulated according to arbitrary but well-detined 
 mechanical rules. Actually, the rules mimic the structure of primitive 
 systems such as Euclid's geometry. There are formation rules, mechanical 
diff --git a/essays/studies_in_constructed_memories.tex b/essays/studies_in_constructed_memories.tex
index 6b7ccfd..67a3f2b 100644
--- a/essays/studies_in_constructed_memories.tex
+++ b/essays/studies_in_constructed_memories.tex
@@ -1,4 +1,6 @@
 \chapter{Studies in Constructed Memories}
+\pagestyle{salpc}
+\setheadrule{0.4pt}
 
 \section{Introduction}
 
diff --git a/extra/anthology_non_philosophical.tex b/extra/anthology_non_philosophical.tex
index 9bd29c7..f9a7d26 100644
--- a/extra/anthology_non_philosophical.tex
+++ b/extra/anthology_non_philosophical.tex
@@ -1,5 +1,6 @@
-\chapter{Anthology of Non-Philosophical Cultural Works (1961)}
-
+\chapter[Anthology of Non-Philosophical Cultural Works (1961)][Anthology of Non-Philosophical Cultural Works]{Anthology of Non-Philosophical Cultural Works (1961)}
+\pagestyle{salpc}
+\setheadrule{0.4pt}
 \section{Introduction}
 
 I cannot include here my essays which discuss at length 
@@ -21,7 +22,7 @@ stand by themselves.
 
 \clearpage 
 
-\section{Lingart: Poem 1 (early 1960 / August 1961)}
+\section[Lingart: Poem 1 (early 1960/August 1961)][Lingart: Poem 1]{Lingart: Poem 1 (early 1960/August 1961)}
 {\vskip 2em \centering [Instructions \vskip 2em}
 
 Any lines (a line may be repeated) may be read, in any 
@@ -86,7 +87,7 @@ Monsters prayed in screaming vinegar.\\
 Bitter moons were carbon,\\
 
 \clearpage
-\section{Audart Composition (May 1961)}
+\section[Audart Composition (May 1961)][Audart Composition]{Audart Composition (May 1961)}
 
 To experience this composition, one must be alone in a
 quiet, darkened room. Relax, and accustom oneself to breathing
@@ -108,7 +109,7 @@ it is to seize on images as soon as they appear and concentrate
 to bring them cut. If done properly this should be a very strange experience, 
 
 \clearpage
-\section{Audart: A way of enjoying a Non-Controlled Acoustical Environment (July 1961)}
+\section[Audart: A way of enjoying a Non-Controlled Acoustical Environment (July 1961)][Audart: A way of enjoying a Non-Controlled Acoustical Environment]{Audart: A way of enjoying a Non-Controlled Acoustical Environment (July 1961)}
 Let me distinguish what I will say, for want of better
 terms, are "highly select sounds", such as popular music and 
 indistinct talking (like a radio in an adjacent room), as 
@@ -141,7 +142,7 @@ imaginings, and seems to be part of the non-mental environmental
 sounds, come from the non-mental environment. 
 
 \clearpage
-\section{Strange Culture Description: Instructions Accompanying Two Identity Structure Standards (April--May 1961)}
+\section[Strange Culture Description: Instructions Accompanying Two Identity Structure Standards (April--May 1961)][Strange Culture Description: Instructions Accompanying Two Identity Structure Standards]{Strange Culture Description: Instructions Accompanying Two Identity Structure Standards (April--May 1961)}
 
 These standards are for determining the type of identity 
 (continuity) structure of an exercise awareness-state in a
@@ -184,12 +185,12 @@ that persons who do not know all this or are careless or destructive
 not be allowed to handle the standards.
 
 \clearpage
-\section{Concept Art: Work Such That No One Knows What's Going On (July 1961)}
+\section[Concept Art: Work Such That No One Knows What's Going On (July 1961)][Concept Art: Work Such That No One Knows What's Going On]{Concept Art: Work Such That No One Knows What's Going On (July 1961)}
 
-[Ono just has to guess whether this work exists and if it does what it is like.]
+[One just has to guess whether this work exists and if it does what it is like.]
 
 \clearpage
-\section{Concept Art: Innperseqs (May--July 1961)}
+\section[Concept Art: Innperseqs (May--July 1961)][Concept Art: Innperseqs]{Concept Art: Innperseqs (May--July 1961)}
 
 A "halpoint" iff whatever is at any point in space, in the fading rainbow halo which appears to surround a small bright light when one looks at it through glasses fogged by having been breathed on, for as long as the point is in the halo. 
 
diff --git a/extra/communists_must.tex b/extra/communists_must.tex
index c219166..ac44bb7 100644
--- a/extra/communists_must.tex
+++ b/extra/communists_must.tex
@@ -1,6 +1,6 @@
 \newcommand\CF[1]{{\centering \vskip 1em \framebox[1.1\width]{\parbox{3.5in}{\vskip 0.5em #1 \vskip 0.5em}} \par \vskip 1em}}
 
-\titleformat{\section}[wrap]{\normalfont\HUGE\filright}{\itshape\HUGE\thesection}{0.5em}{}
+\titleformat{\section}[wrap]{\normalfont\fontsize{50}{60}\filright}{\itshape\thesection}{0.5em}{}
 
 \titlespacing{\section}{2em}{2em}{1em}
 
diff --git a/extra/general_acognitive_culture.tex b/extra/general_acognitive_culture.tex
index 24aed91..f839e1c 100644
--- a/extra/general_acognitive_culture.tex
+++ b/extra/general_acognitive_culture.tex
@@ -1,12 +1,12 @@
-\chapter{My New Concept of General Acognitive Culture (1962)}
+\chapter[My New Concept of General Acognitive Culture (1962)][My New Concept of General Acognitive Culture]{My New Concept of General Acognitive Culture (1962)}
 
 {\itshape [This essay was written c. May 1962 and published in \journaltitle{d\'{e}collage No. 3.} This transcription serves to correct the typographical errors. Footnotes are written in 1992.]}
 
-\plainbreak{2}
+\vskip 2em
 
 Of the adult (human) activities I discredit explicitly, consider pure mathematics (and structure art and games of intellectual skill), and Serious Culture\slash all art\slash literary culture\slash science fiction\slash music. I show that these activities (as such) should be repudiated. Now humans are likely in any case to resist this radical idea of repudiating these major institutionalized activities; but especially if nothing were to take their place, if the idea were negative only. Even when the activities' Serious Cultural pretensions have been discredited and repudiated, and their obvious confusions of purpose have been noted,\footnote{cf. \essaytitle{Concept Art} on music} humans are likely to be interested in them still, to like them in at least one respect: for their entertainment, recreational value; for their value as \enquote{ends,} in themselves. (And are thus likely to fear that to repudiate these activities without anything's taking their place would be to give up all recreation, doing things \enquote{just for fun,} doing things just liked.) Now this chapter will be first, an analysis of the concept of entertainment, recreation, of doing things just liked, which will criticize the activities even as just entertainment. (And will discredit my own initial notion of \term{acognitive culture,} as not going far enough.)
 
-I discredit these activities, show they should be repudiated, for \enquote{everybody,} adult humans and creeps. Now since I am a creep, my primary constructive concern is to point out something rather than these activities, for creeps: my new concept of \term{creep acognitive culture.} However, I am going to \enquote{do adult humans a favor} in the hope that it will keep them from just changing the discredited activities into something no less wrong and confused, and will encourage them to repudiate the activities. \enquote{Creep acognitive culture} is, to speak generally, a concept of \enquote{recreation} (resulting from analysis of the concept of recreation) for conscious organisms. Part of it is applicable for adult humans (as well as creeps), in replacing the discredited activities for them. I am going to give that general part here, in this book\footnote{This essay was a chapter in a book in early 1962; that book must have become From Culture to Veramusement.}---my new concept of \term{general acognitive culture.} (The specialization for creeps I will give in Creep.) The specialization of this concept for adult humans I will leave to them, since that is their concern. Incidentally, even though generally applicable, the characteristics of general acognitive culture may be reminiscent of creepiness, but they will not in any case embarrass mature adults, which is where I draw the line between the adult human and the really creep.
+I discredit these activities, show they should be repudiated, for \enquote{everybody,} adult humans and creeps. Now since I am a creep, my primary constructive concern is to point out something rather than these activities, for creeps: my new concept of \term{creep acognitive culture.} However, I am going to \enquote{do adult humans a favor} in the hope that it will keep them from just changing the discredited activities into something no less wrong and confused, and will encourage them to repudiate the activities. \enquote{Creep acognitive culture} is, to speak generally, a concept of \enquote{recreation} (resulting from analysis of the concept of recreation) for conscious organisms. Part of it is applicable for adult humans (as well as creeps), in replacing the discredited activities for them. I am going to give that general part here, in this book\footnote{This essay was a chapter in a book in early 1962; that book must have become From Culture to Veramusement.}---my new concept of \term{general acognitive culture.} (The specialization for creeps I will give in \essaytitle{Creep}.) The specialization of this concept for adult humans I will leave to them, since that is their concern. Incidentally, even though generally applicable, the characteristics of general acognitive culture may be reminiscent of creepiness, but they will not in any case embarrass mature adults, which is where I draw the line between the adult human and the really creep.
 
 To give a better idea of the major area of life, \enquote{recreation,} I am concerned with here, let me mention, along with the activities mentioned above: games, possibly athletics \enquote{for fun,} conventional entertainment and recreation, and children's play. Or \term{acognitive culture} in my initial sense. Further, let me suggest the area with respect to its place in (adult) human life today. Naively, a worker has a job, job hours, an occupation, does work (which produces material wealth), to obtain his means of consumption. His job is a \enquote{means}; even though he may like it he is pretty much forced to do it. This can be extended to apply to the whole area of his responsibilities to society. Then he has after-hours, time when he doesn't have to do anything, and does what he does more as an end, in itself, \enquote{for fun,} because he likes it: here is where recreation is included. This is when workers listen to music, read science fiction, play games, and the rest. A thing is more purely recreational the more it is done just \enquote{for fun,} the more is it is not an extension of the job, a means. This can be extended to apply to the whole area of what he does just because he likes it; and the area can now be conceived as existing (presumably as a matter of course) side-by-side what he does \enquote{for society.} All this can be said about recreation today.
 
@@ -23,7 +23,7 @@ Since acognitive culture is what one would do anyway, does entirely because one
 
 All this leads to the idea of (one's) acognitive culture as a part of oneself---as within oneself, at least so far as specifications are concerned. This would seem to be the opposite of contributions to impersonal Forms. Acognitive culture (being what one would do anyway) would not, it would seem, consist of artifacts built up outside of, separate from, oneself, to be gone back to (for ex. recordings, writings); or specifications one would have to be concerned about remembering. If one is wanting \enquote{what one likes, would do anyway,} one will have it; one shouldn't have to be concerned about retaining it.
 
-The reader may have been asking, 'But may not merely what one would do anyway be less interesting than the pseudo-recreation which is created by special exertion, such as Flynt's \essaytitle{Reproduction of the Memory of an Energy Cube Organism}?' Strictly speaking, this question doesn't make sense: how could anything be more interesting to oneself, likable, than what one just likes, than what one would do anyway \enquote{prior} to \enquote{knowing} the real, right thing to to? However, I will give a heuristic answer to the question. Asking the question shows that one has as yet no idea of what specific doings would be included by the category of \enquote{acognitive culture} as I have defined it. They may well be so different from the discredited activities, the traditional, established, common real right Forms supposedly for recreation and self-expression, as to be irrelevant to them, so to speak. They are going to be indefinitely\footnote{incalculably?} more \enquote{new,} \enquote{different,} interesting, just as individuality is more so than anonymity. It is a matter of one's realizing that what fulfills the supposed function of the discredited activities are things one would not have thought of as replacements for them. All this will become obvious, when one considers what specific doings of oneself meet all of the specifications, are included by the category of \term{acognitive culture} as I have defined it. It may further be asked whether doing just what one would do anyway won't lead to a nihilism of acognitive culture's becoming indistinct, being absorbed in undistinguished personality, life, leaving only \enquote{nature}; or a nihilism that if acognitive culture needs to happen it will just happen, a nihilism of not doing anything. Well, something disappears, namely trying to do things just liked as a real right objectively valuable Form, a profession, by special exertion. However, acognitive culture doesn't disappear, because conscious organisms in any case just do anyway things just liked, which are distinguished, and which are \enquote{then} included by the category of \term{acognitive culture,} \enquote{people have their recreation}---the category of \term{acognitive culture} represents a selecting out of things which presumably the life of any conscious organism will include, for which there will presumably be a place in any life.
+The reader may have been asking, 'But may not merely what one would do anyway be less interesting than the pseudo-recreation which is created by special exertion, such as Flynt's \essaytitle{Reproduction of the Memory of an Energy Cube Organism}?' Strictly speaking, this question doesn't make sense: how could anything be more interesting to oneself, likable, than what one just likes, than what one would do anyway \enquote{prior} to \enquote{knowing} the real, right thing to to? However, I will give a heuristic answer to the question. Asking the question shows that one has as yet no idea of what specific doings would be included by the category of \enquote{acognitive culture} as I have defined it. They may well be so different from the discredited activities, the traditional, established, common real right Forms supposedly for recreation and self-expression, as to be irrelevant to them, so to speak. They are going to be indefinitely\editornote{incalculably?} more \enquote{new,} \enquote{different,} interesting, just as individuality is more so than anonymity. It is a matter of one's realizing that what fulfills the supposed function of the discredited activities are things one would not have thought of as replacements for them. All this will become obvious, when one considers what specific doings of oneself meet all of the specifications, are included by the category of \term{acognitive culture} as I have defined it. It may further be asked whether doing just what one would do anyway won't lead to a nihilism of acognitive culture's becoming indistinct, being absorbed in undistinguished personality, life, leaving only \enquote{nature}; or a nihilism that if acognitive culture needs to happen it will just happen, a nihilism of not doing anything. Well, something disappears, namely trying to do things just liked as a real right objectively valuable Form, a profession, by special exertion. However, acognitive culture doesn't disappear, because conscious organisms in any case just do anyway things just liked, which are distinguished, and which are \enquote{then} included by the category of \term{acognitive culture,} \enquote{people have their recreation}---the category of \term{acognitive culture} represents a selecting out of things which presumably the life of any conscious organism will include, for which there will presumably be a place in any life.
 
 As I have mentioned the possibility that the reader may as yet have no idea of what specific doings would be included by the category of acognitive culture as I have defined it, it might seem in order for me to describe some examples of such specific doings. Actually, however, it is just not in the spirit of acognitive culture to try to describe such examples. Real acognitive culture is not likely to lend itself to reduction to words. And trying to describe examples of acognitive culture cannot but be a tendency to make them into works; actually, there is no reason why one's acognitive culture should mean anything to another, or even to oneself at another time. Thus, although I might informally describe examples in conversation, I am not going to try to write any up. The reader who does not yet understand what specific doings are included by the category will just have to study the specifications of acognitive culture some more, and then consider what specific doings meet all of them. When the reader does understand, then he can discover the parts of what he does anyway, already does, that are included by the category of acognitive culture: they are his acognitive culture.
 
diff --git a/extra/misleading_newness.tex b/extra/misleading_newness.tex
index d8c7a9b..8ece251 100644
--- a/extra/misleading_newness.tex
+++ b/extra/misleading_newness.tex
@@ -1,28 +1,28 @@
-\chapter{The Supererogatory, Misleading Notion of "Newness" (1960, 1975)}
+\chapter[The Supererogatory, Misleading Notion of \enquote{Newness} (1960, 1975)][The Supererogatory, Misleading Notion of \enquote{Newness}]{The Supererogatory, Misleading Notion of \enquote{Newness} (1960, 1975)}
 
 \signoff{\uline{From ``Culture'' to Brend}, Addition, Chapter 4.}
 
 \vskip 2em
 
 Quite apart from Serious Culture, metaphysics[,
-Serious Cultural Neoism]; in "culture" a production is sometimes 
-said to ha "new." A production is sometimes said to be (positively)
-valuable because it is "new." There are controversies over whether 
-productions are "new;". and over what "real newness" is. There 
-are controversies over whether "newness" is good or bad. In general,
-there is the notion of "newness," not limited to "culture": things 
-are said to be "new;" things are said to be valuable because "new" 
---- here is the vague, general, valuational notion of "newness." 
+Serious Cultural Neoism]; in \enquote{culture} a production is sometimes 
+said to ha \enquote{new.} A production is sometimes said to be (positively)
+valuable because it is \enquote{new.} There are controversies over whether 
+productions are \enquote{new;}. and over what \enquote{real newness} is. There 
+are controversies over whether \enquote{newness} is good or bad. In general,
+there is the notion of \enquote{newness,} not limited to \enquote{culture}: things 
+are said to be \enquote{new;} things are said to be valuable because \enquote{new} 
+--- here is the vague, general, valuational notion of \enquote{newness.} 
 
-A few "culture" producers, taking this existing vague
-valuational notion of "newness" for granted, try to produce "culture"
+A few \enquote{culture} producers, taking this existing vague
+valuational notion of \enquote{newness} for granted, try to produce \enquote{culture}
 (which is (for the present, to be appreciated now; all 
-right, but) valuable entirely because it is "new";) which is
-primarily "new," is "new," "different" \uline{as such}; without any
+right, but) valuable entirely because it is \enquote{new};) which is
+primarily \enquote{new,} is \enquote{new,} \enquote{different} \uline{as such}; without any
 thought of other value, irrespective of its other characteristics.
 In their attempt, one thing they do is the intellectualistic,
 consciously experimental rearrangement of the elements of productions
-or an activity just to obtain a "different" production.
+or an activity just to obtain a \enquote{different} production.
 One can play this little game indefinitely. Of course, what has
 enabled artists to believe in rearrangement as much as they have
 is that the results do have a little curiousness, surprise value.
@@ -35,10 +35,10 @@ to infinity. Note the similarity to the central Dadaist techniques,
 which are relevant because the Dadaist technique of satire (Dada's
 principal purpose) is to change a thing so it appears to have its
 original purpose, but can't possibly fulfill it. Then, thinking
-about "newness" without regard for other value has led by several
-paths (for ex., from taking "newness" as next in a tradition to
+about \enquote{newness} without regard for other value has led by several
+paths (for ex., from taking \enquote{newness} as next in a tradition to
 identifying anything as such a next thing) to the conclusion that
-anything is new. Attempts to do "anything" naturally tend to take
+anything is new. Attempts to do \enquote{anything} naturally tend to take
 the form of doing free-floating, purposeless, trite, simple things.
 An example was my own rolling a tall across the floor, supposedly 
 in the context of no activity or purpose. Then, they try to think
@@ -48,57 +48,56 @@ ritual which would magically make a toy car roll across a desk.
 Finally, those who are a little more sophisticated theorize that
 the appearance of newness has something to do with complexity and 
 real purposiveness, and, although still merely trying to do 
-something "new," try to make their productions \uline{appear} to have these characteristics.\marginpar{\textit{giving a quasi-aesthetic experience of surface newness}}
+something \enquote{new,} try to make their productions \uline{appear} to have these characteristics, giving a quasi-aesthetic experience of surface newness.
 
 The notions of principal interest, the most problematic 
 notions, the principal notions to be analyzed are the existing
-vague valuational notion of "newness," and the notion of "newness"
+vague valuational notion of \enquote{newness,} and the notion of \enquote{newness}
 \uline{as such} (irresoective of other characteristics). (Incidentally, 
-
-such "newness" cannot be identified with the exciting, the shocking
-as "new" sometimes seems to be used to refer to; certainly the
-most exciting, shocking things are not "new" in any sense, but
+such \enquote{newness} cannot be identified with the exciting, the shocking
+as \enquote{new} sometimes seems to be used to refer to; certainly the
+most exciting, shocking things are not \enquote{new} in any sense, but
 are as old as humanity and well-known to it --- religion, obscenity,
-violence). The key point is that valuational "newness" is, "newness'
+violence). The key point is that valuational \enquote{newness} is, "newness'
 \uline{as such} \uline{as a value} must be, valuational notions. In the
-non-valuational senses, everything can be considered "new"; but
+non-valuational senses, everything can be considered \enquote{new}; but
 the connotation of the notions of principal interest here is that
-only selected things "really" deserve to be said to be "new" ---
-one speaks of "real newness." The best explication for the term
-"(really) new" here is that one applies "new" approvingly to a 
+only selected things \enquote{really} deserve to be said to be \enquote{new} ---
+one speaks of \enquote{real newness.} The best explication for the term
+\enquote{(really) new} here is that one applies \enquote{new} approvingly to a 
 thing \uline{one is encountering for the first time}, which one finds 
-\uline{has some major value} quite irrespective of "newness," quite
-irrespective of whether it is "new." The "newness" of interest here 
-is best explicated as not a "primary" value or characterisic of
-a thing, but rather an extra, "accidental," "secondary" characteristic
+\uline{has some major value} quite irrespective of \enquote{newness,} quite
+irrespective of whether it is \enquote{new.} The \enquote{newness} of interest here 
+is best explicated as not a \enquote{primary} value or characterisic of
+a thing, but rather an extra, \enquote{accidental,} \enquote{secondary} characteristic
 a thing, which has some major value quite irrespective
-of "newness," can have; the characteristic of being encountered
+of \enquote{newness,} can have; the characteristic of being encountered
 for the first time. My conclusion readily gives the solutions
-to all the problems about "newness." The notion of a thing having
-just "newness." "newness" \uline{as such} irrespective of its other
+to all the problems about \enquote{newness.} The notion of a thing having
+just \enquote{newness,} \enquote{newness} \uline{as such} irrespective of its other
 characteristics or value) as a characteristic, as its value,
-is absurd, inconsistent; represents taking a "secondary" characteristic
-as a "primary" value, represents a confusion of the
-formal and the substantive. The case of "newness" \uline{as such} is like
-the case of "ability" \uline{as such} or "freedom" \uline{as such} or competition
+is absurd, inconsistent; represents taking a \enquote{secondary} characteristic
+as a \enquote{primary} value, represents a confusion of the
+formal and the substantive. The case of \enquote{newness} \uline{as such} is like
+the case of \enquote{ability} \uline{as such} or \enquote{freedom} \uline{as such} or competition
 \uline{as such}; it represents taking a formal matter, a matter of context,
 as a substantive matter. (As usual, the mere formal matter
 isn't worth making an issue of, thinking about.) 
 
 In fact, it can be concluded that it is better to omit
-the issue of "newness" in determining whether a thing is valuable.
-The thing is "new" only if it is independently valuable, can't
-be known to be "new" before it is known to be valuable (and anyway,
-even if it is valuable, its "newness" is only a matter of when
+the issue of \enquote{newness} in determining whether a thing is valuable.
+The thing is \enquote{new} only if it is independently valuable, can't
+be known to be \enquote{new} before it is known to be valuable (and anyway,
+even if it is valuable, its \enquote{newness} is only a matter of when
 you happen to encounter it). And, thus raising the issue of 
-"newness" does lead to the notion of "newness" as an independent,
-primary value, and to resultant confusion. Further, "new," in
+\enquote{newness} does lead to the notion of \enquote{newness} as an independent,
+primary value, and to resultant confusion. Further, \enquote{new,} in
 the neutral uses I listed, can easily be eliminated, by replacing
 it with the underlined equivalents I gave for it. Thus I see no 
-case where the term is uniquely useful: the notion of "newness"
+case where the term is uniquely useful: the notion of \enquote{newness}
 is supererogatory. As the term \uline{is misleading}, I suggest that it
 be consigned to oblivion, at least as a term for rigorous discourse.
 \vskip 1em
-\signoff{["Newness is dropped."]}
+\signoff{[\enquote{Newness is dropped.}]}
 
 
diff --git a/extra/repressed_content.tex b/extra/repressed_content.tex
index 511125c..125a4e4 100644
--- a/extra/repressed_content.tex
+++ b/extra/repressed_content.tex
@@ -332,8 +332,8 @@ When is an a priori conceptual system (embodied in language) considered to be es
 \item Can a logic based in psychology account for the difference between `2 exists' and `a square root of 4 exists'? No!
 \end{itemize}
 
-When is a meaning brought into objective existence? When does a public object acquire a structure absolutely inherent in it? (Looking at the following figure,
-\parbox{4in}{{\centering\includegraphics{img/strokes}\par}}
+When is a meaning brought into objective existence? When does a public object acquire a structure absolutely inherent in it? (Looking at the following figure,\\
+\parbox{4in}{{\centering\vskip 0.7em \includegraphics[width=3in]{img/strokes}\vskip 0.7em\par}} \\
 are there two groups of three, or four sets of singles and pairs?\footnote{Or, much worse, are there three bracketed gaps?})
 
 And, how does this interact with the compulsion to recognize that a derivation is legal?
diff --git a/extra/structure_art_pure_mathematics.tex b/extra/structure_art_pure_mathematics.tex
index 78b5557..fecc5f4 100644
--- a/extra/structure_art_pure_mathematics.tex
+++ b/extra/structure_art_pure_mathematics.tex
@@ -1,4 +1,4 @@
-\chapter{Structure Art and Pure Mathematics (1960)}
+\chapter[Structure Art and Pure Mathematics (1960)][Structure Art and Pure Mathematics]{Structure Art and Pure Mathematics (1960)}
 
 In some art---music, visual art, poetry, and the rest---there is a tendency for 
 "structure" to predominate. When structure tends to predominate in art, then \emph{if} the