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--- a/subnature.otx
+++ b/subnature.otx
@@ -1,5 +1,3 @@
-\input{subnaturefn.otx}
-
 \chap A Critique of the Domination of Nature 
 
 {\leftskip=0.25in plus1fill\rightskip=0.25in\it\noindent
@@ -15,19 +13,19 @@ North Atlantic.\par
 
 \booktitle{Initial Report of the Deep Sea Drilling Project} (volume Xl supplement to volumes XXXIX, XL, XLI). A project planned by and carried out with advice of
 the \e{Joint Oceanographic Institutions For Deep Earth
-Sampling. Prepared for the National Science Foundation by the University of California (Scripps Institution of Oceanography). US.\ Govt.\ Printing Office.}
+Sampling. Prepared for the National Science Foundation by the University of California (Scripps Institution of Oceanography). US.\ Govt.\ Printing Office.}}
 
 \sec\nl
 
 Since the 17\textsuperscript{th} century, modern science has seemed confident that the human species is independent from organic nature.%
-\fnote{In \bt{The Phenomenon of Life: Toward a Philosophical Biology} (N.Y., Harper, 1966), Hans Jonas has argued that we moderns live under the perspective of pan-mechanism in which the very existence of life has become the inexplicable phenomenon. The worlds of archaic humanity had the opposite problem. Living within world-views of pananimism (or vitalism), the inexplicable problem---in the sense of existential paradox---was death. In this sense pre-modern societies culturally constituted death as part of human existence. In modern cultures we have viewed organic life under the same cognitive forms that we used to understand inorganic matter-energy relations in space and time.} 
+\fnote{In \booktitle{The Phenomenon of Life: Toward a Philosophical Biology} (N.Y., Harper, 1966), Hans Jonas has argued that we moderns live under the perspective of pan-mechanism in which the very existence of life has become the inexplicable phenomenon. The worlds of archaic humanity had the opposite problem. Living within world-views of pananimism (or vitalism), the inexplicable problem---in the sense of existential paradox---was death. In this sense pre-modern societies culturally constituted death as part of human existence. In modern cultures we have viewed organic life under the same cognitive forms that we used to understand inorganic matter-energy relations in space and time.} 
 Universal knowledge of inorganic structures provides an ever refined system of techniques that (supposedly) separates us from nature in an irreversible manner. Socio-technical evolution step by step transforms all in-built human capabilities in a cycle of technical learning that creates tools that are reinforced till they become machines and are finally replaced by automatic systems. This behavioral cycle of feedback-guided learning is an artificial world construction process that is unconsciously determined by the human need for security and safety.%
 \fnote{Hence human existence is predicated on this fear and terror of nature.
-See Arnold Gehlen, \bt{Man in the Age of Technology} (N.Y., Columbia
+See Arnold Gehlen, \booktitle{Man in the Age of Technology} (N.Y., Columbia
 University Press, 1980). Gehlen's interpretation of the history of socio-
 technical development has influenced both conservative [See Peter
-Berger, et. al., \bt{The Homeless Mind} (N.Y., Vintage, 1973) and critical
-social theory (see Jurgen Habermas' \et{Science and Technology as Ideology} in \bt{Toward a Rational Society} (Boston, Beacon, 1970)]. In
+Berger, et. al., \booktitle{The Homeless Mind} (N.Y., Vintage, 1973) and critical
+social theory (see Jurgen Habermas' \essaytitle{Science and Technology as Ideology} in \booktitle{Toward a Rational Society} (Boston, Beacon, 1970)]. In
 Habermas' essay, Gehlen's history of technology is used to reject
 Herbert Marcuse's claim that the universality of one-dimensionality
 requires the development of a \dq{new science and technology.} This claim
@@ -79,7 +77,7 @@ ideologies of progress today seem to lack.
 But the problem may not be \dq{progress} as a socio-cultural
 ideal. Indeed there is one learned argument that \dq{progress}
 was central to classical antiquity in the West from the very
-beginning.\fnote{Ludwig Edelstein, \bt{The Idea of Progress in Classical Antiquity} (Baltimore, The Johns Hopkins Press, 1967).} But \dq{progress} here meant growth of an organic
+beginning.\fnote{Ludwig Edelstein, \booktitle{The Idea of Progress in Classical Antiquity} (Baltimore, The Johns Hopkins Press, 1967).} But \dq{progress} here meant growth of an organic
 whole that exhibits persistence and change, identity and difference.
 The model of nature was cited as exemplary; Seneca
 could thus say: \dq{Nothing is completed at its very beginning.}
@@ -106,7 +104,7 @@ interacting parts) to a new scheme of the continuity of fields
 (in relativity) and the inseparability of the observing instrument
 from what is observed (in quantum mechanics). The
 new order implied is that of a \e{hologramic enfolding of the
-information about the whole into each part.}\fnote{David Bohn, \bt{Wholeness and the Implicate Order} (Boston, Routledge \& Kegan Paul, 1980), p. 11.} Instead of the
+information about the whole into each part.}\fnote{David Bohn, \booktitle{Wholeness and the Implicate Order} (Boston, Routledge \& Kegan Paul, 1980), p. 11.} Instead of the
 classical Cartesian-Newtonian explicate order (where each
 part has its own place outside of others), the new implicate
 order has enfolded information about the whole in each part
@@ -115,7 +113,7 @@ unity and a \e{hologramic order.}
 
 While it would be possible to recall that archaic worldviews
 also held to a hologramic presence of the whole in each
-part,\fnote{See deSantillana and von Deschend \bt{Hamlet's Mill: An Essay o1 Myth and the Frame of Time} (Boston, Gambit, 1969) for an account of how the flow of time and time of music formed the archaic world's experience of nature as ordered by the order of time.} the more relevant point here is that awareness of
+part,\fnote{See deSantillana and von Deschend \booktitle{Hamlet's Mill: An Essay o1 Myth and the Frame of Time} (Boston, Gambit, 1969) for an account of how the flow of time and time of music formed the archaic world's experience of nature as ordered by the order of time.} the more relevant point here is that awareness of
 co-present elements returns as a center of physical inquiry and
 supplements the present analytic abstraction of a composite
 or explicate order. A new scientific theory implies a new
@@ -125,12 +123,15 @@ of scientific-technical learning. As Gregory Bateson has argued,
 a communicational science is concerned with the meta-relationships
 of events in contexts, while a strict causalistic
 science focuses upon the reality of \dq{objects} while excluding
-contexts.\fnote(See Gregory Bateson, \bt{Steps to an Ecology of Mind} (N.Y., Ballantine, 1972), p. 252.) This defines an epistemology change from Galilean
-\dq{resolutive compositive method} to an organismic approach.}\fnote{Critiques of modern science's fallacy of \dq{simple location,} or the instrumentalist spatialization of events, has been central to A.N, Whitehead's philosophy of organicism. Whitehead argues that the basic physical unities are \dq{concrescent actualities} and resemble a living organism in that they depend not on its components but on the \e{pattern} through which they are composed. See \bt{Science and Modern World} (N.Y., Free Press, 1925).}
+contexts.%
+\fnote{See Gregory Bateson, \booktitle{Steps to an Ecology of Mind} (N.Y., Ballantine, 1972), p. 252.}
+This defines an epistemology change from Galilean
+\dq{resolutive compositive method} to an organismic approach.%
+\fnote{Critiques of modern science's fallacy of \dq{simple location,} or the instrumentalist spatialization of events, has been central to A.N, Whitehead's philosophy of organicism. Whitehead argues that the basic physical unities are \dq{concrescent actualities} and resemble a living organism in that they depend not on its components but on the \e{pattern} through which they are composed. See \booktitle{Science and Modern World} (N.Y., Free Press, 1925).}
 It also forces us to re-evaluate the modern belief that we are
 separate from nature.
 
-Something like a forgetfulness of our immanent participation in nature has accompanied the celebration of technical transcendence since the 17\textsuperscript{th} century. Belatedly I see that Hannah Arendt's distinction of work and labor has an implicit philosophy of nature that is compatible with this changing image of nature.\fnote{Hannah Arendt, \bt{The Human Condition} (Garden City, N.Y., Doubleday, 1958). Hannah Arendt's claim that all European languages discriminate between \dq{labor} and \dq{work} indicates a dimension of the bio-social world that is totally ignored in social theory. While all modern social theories of progress project \dq{work} as the form-giving fire and nature as the object and resource for human production, the endless recurrent necessities of sustaining biological life is lost in the modern image of \dq{process} (of nature and economic production).  We labor with our bodies and work with our hands; this fundamental difference is documented by the universal existence of songs of labor that accompany the rhythmically ordered co-ordination of the body.  (Songs of work are social and sung after work.) In the midst of labor, tools lose their instrumentality and function as means to an end; the certainty of the motion predominates. Labor constitutes the mediating interface of human world and nature and reflections on meaning of this linkage for sustainable form of human survival is essential.  } The notion of \e{labor} reminds us that the life process imposed on us by our bodies, also ties us into the recurrent cycle of all biological life. In the human metabolism with nature labor mediates by an endless incorporation of matter and energy into the body (consumption) and the endless housekeeping which redirects the processes of growth and decay and maintains the human world against the intrusions of nature (e.g., pollution, excessive growth, etc.).
+Something like a forgetfulness of our immanent participation in nature has accompanied the celebration of technical transcendence since the 17\textsuperscript{th} century. Belatedly I see that Hannah Arendt's distinction of work and labor has an implicit philosophy of nature that is compatible with this changing image of nature.\fnote{Hannah Arendt, \booktitle{The Human Condition} (Garden City, N.Y., Doubleday, 1958). Hannah Arendt's claim that all European languages discriminate between \dq{labor} and \dq{work} indicates a dimension of the bio-social world that is totally ignored in social theory. While all modern social theories of progress project \dq{work} as the form-giving fire and nature as the object and resource for human production, the endless recurrent necessities of sustaining biological life is lost in the modern image of \dq{process} (of nature and economic production).  We labor with our bodies and work with our hands; this fundamental difference is documented by the universal existence of songs of labor that accompany the rhythmically ordered co-ordination of the body.  (Songs of work are social and sung after work.) In the midst of labor, tools lose their instrumentality and function as means to an end; the certainty of the motion predominates. Labor constitutes the mediating interface of human world and nature and reflections on meaning of this linkage for sustainable form of human survival is essential.  } The notion of \e{labor} reminds us that the life process imposed on us by our bodies, also ties us into the recurrent cycle of all biological life. In the human metabolism with nature labor mediates by an endless incorporation of matter and energy into the body (consumption) and the endless housekeeping which redirects the processes of growth and decay and maintains the human world against the intrusions of nature (e.g., pollution, excessive growth, etc.).
 
 In this sense the constitutive idea of modern ideologies
 (capitalist and socialist) that freedom begins beyond the limits
@@ -201,7 +202,7 @@ a universally valid law\ld\ (which) was valid beyond the reach
 of human sense experience\ld, valid beyond the reach of human
 memory and the appearance of mankind on earth, valid even
 beyond the coming into existence of organic life and the earth
-itself.\fnote{Hannah Arendt, \bt{The Human Condition}, \e{op. cit.}, p. 238ff.}}
+itself.\fnote{Hannah Arendt, \booktitle{The Human Condition}, \e{op. cit.}, p. 238ff.}}
 
 With modern science a cultural conviction emerged that the
 human species had established itself as \dq{universal} beings
@@ -238,7 +239,7 @@ the Second World War has developed a critique of mechanical
 causation, a more generalized theory has recently added an
 alternative to classical mechanics and equilibrium thermodynamics.
 Contemporary non-equilibrium thermodynamics (e.g.
-Ilya Prigogine's theory of dissipative structures)\fnote{Ilya Prigogine, \et{Unity of Physical Laws and Levels of Description} in M. Grene (editor) \jt{Interpretations of Life and Mind} (N.Y., Humanities Press, 1971) and Ilya Prigogine and others \et{Thermodynamics of Evolution} in \jt{Physics Today} Vol. 25 #1, 1972.} adds another
+Ilya Prigogine's theory of dissipative structures)\fnote{Ilya Prigogine, \essaytitle{Unity of Physical Laws and Levels of Description} in M. Grene (editor) \journaltitle{Interpretations of Life and Mind} (N.Y., Humanities Press, 1971) and Ilya Prigogine and others \essaytitle{Thermodynamics of Evolution} in \journaltitle{Physics Today} Vol. 25 \#1, 1972.} adds another
 dimension to our understanding of emergent evolution in that
 biological processes exhibit deviation counteracting causalities
 that maintain non-equilibrium structures that are highly
@@ -246,7 +247,7 @@ improbable. Biological organisms can maintain fluctuating
 structures within \e{limits} of contextual information patterns
 (e.g., homeostatic regulations). Such structures subsist against
 entropic decay, actually increase their complexity, and generate
-new self-organizing heterogeneity.\fnote{See John and Nancy Jack Todd, \bt{Tomorrow Is Our Permanent Address} (N.Y., Harper \& Row, 1980), p. 48.} This new perspective
+new self-organizing heterogeneity.\fnote{See John and Nancy Jack Todd, \booktitle{Tomorrow Is Our Permanent Address} (N.Y., Harper \& Row, 1980), p. 48.} This new perspective
 shows that instead of random disorganizations, the outcome
 of bio-social events depends upon the stability of dissipative
 structures within the limits of contextual organizational
@@ -262,7 +263,7 @@ eco-system has greater diversity with greater capacities to
 accumulate and re-use resources. This movement, from fragile 
 simplicity to complex and more stable diversity, exhibits a
 successional transformation from quantity as growth principle
-to quality as principle of structural stability.\fnote{See Magoran Maruyama, \et{The Cybernetics: Deviation-Amplifying Mutual Causal Processes} in \jt{American Scientist} \#51, 1963, and G.  Nicolis and I. Prigogine., \bt{Self-Organization in Non-Equilibrium Systems} (N.Y., Wiley Interscience, 1977).} Such
+to quality as principle of structural stability.\fnote{See Magoran Maruyama, \essaytitle{The Cybernetics: Deviation-Amplifying Mutual Causal Processes} in \journaltitle{American Scientist} \#51, 1963, and G.  Nicolis and I. Prigogine., \booktitle{Self-Organization in Non-Equilibrium Systems} (N.Y., Wiley Interscience, 1977).} Such
 successional transformation brings into the organization of
 the eco-system more organized inter-connectedness---that is,
 more contextually operative patterns of reciprocal causation
@@ -272,9 +273,9 @@ own \e{informational structure} creates its own morphic genesis
 within that context. The patterns of this morphogenetic structure
 are presented within terrestrial \e{appearances}---representation
 of this order within universal physio-chemical formalized 
-language is possible but the \e{genesis} would be lost.\fnote{Lancelot L. Whyte, \et{Towards a Science of Form} in \jt{Hudson Review} Vol 23 \#4, Winter 1970--71, reminds us of the sense in which the natural world is a perceptually present world of spatial units from molecules, crystals, organisms to solar systems and spiral nebul\ae.  How thesee spatial forms are generated---how these units and hierarchies of units arise in nature---is the project of a morphic science.} A
+language is possible but the \e{genesis} would be lost.\fnote{Lancelot L. Whyte, \essaytitle{Towards a Science of Form} in \journaltitle{Hudson Review} Vol 23 \#4, Winter 1970--71, reminds us of the sense in which the natural world is a perceptually present world of spatial units from molecules, crystals, organisms to solar systems and spiral nebul\ae.  How thesee spatial forms are generated---how these units and hierarchies of units arise in nature---is the project of a morphic science.} A
 complementarity of natural science approaches to, at least,
-terrestrial organic systems is suggested.\fnote{H.H. Pattee, \et{Complementarity vs. Reduction as Explanation of Biological Complexity} in \jt{American Journal of Physiology} Vol. 236 \#5, May 1979 where he argues:
+terrestrial organic systems is suggested.\fnote{H.H. Pattee, \essaytitle{Complementarity vs. Reduction as Explanation of Biological Complexity} in \journaltitle{American Journal of Physiology} Vol. 236 \#5, May 1979 where he argues:
 \Q{As a consequence of this property of information none of the rules
 or constraints of information-processing systems can be reduced to
 rate-dependent equations (to the structural laws of nature T.S.), and
@@ -313,7 +314,7 @@ improbable (in dynamic terms) non-equilibrium structures
 are situated in wider contexts. Hence, the theory of dissipative
 structures suggests that the physics of dynamic spatial events
 is not complete and requires the complementarity of an analysis
-of irreversible structures too.\fnote{Ilya Prigogine, \bt{From Being to Becomuing: Time and Complexity in the Phystcal Sciences} (San Francisco, WH. Freeman \& Co., 1980).}
+of irreversible structures too.\fnote{Ilya Prigogine, \booktitle{From Being to Becomuing: Time and Complexity in the Phystcal Sciences} (San Francisco, WH. Freeman \& Co., 1980).}
 
 The implications of this effort to extend theoretical physics
 bas resulted in the Nobel Prize (1977) for Ilya Prigogine and its
@@ -356,7 +357,7 @@ and they must be studied in conjunction with the developing
 world of dissipative and morpho-genetic structures. Such a
 complementarity will go into the very foundation of theoretical
 physics itself---as well as be duplicated at every \dq{level of
-organization} within a self-organizing universe.\fnote{G. Nicolis and I. Prigogine, \bt{Self-Organization inn Nonequilibrium Systems: From Dissipative Structures to Order Through Fluctuations} (N.Y., John Wiley \& Sons, 1977).}
+organization} within a self-organizing universe.\fnote{G. Nicolis and I. Prigogine, \booktitle{Self-Organization inn Nonequilibrium Systems: From Dissipative Structures to Order Through Fluctuations} (N.Y., John Wiley \& Sons, 1977).}
 
 For example, the genesis of morphic patterns (or the generation
 of spatial forms) is accessible to description by the
@@ -369,7 +370,7 @@ contextual patterns can be viewed as created by the interaction
 of forms of life striving to maintain themselves in context.
 Such morphic forms of organization display a patterned order
 that has been called \dq{authentic phenomena} (Portmann) within
-the perceptible surfaces of the things that surround us.\fnote{See Marjorie Grene's \bt{Approaches to a Philosophical Biology} (N.Y., Basic Books, 1965) for a discussion of Portmann's thinking in contrast to other biological theorists who reject the Galileian primary qualities as fundamental for organic life. For a brief introduction to Portmann in English, see \et{Beyond Darwinism}in \jt{Commentary} XL (1965), pp.  31--41.} The
+the perceptible surfaces of the things that surround us.\fnote{See Marjorie Grene's \booktitle{Approaches to a Philosophical Biology} (N.Y., Basic Books, 1965) for a discussion of Portmann's thinking in contrast to other biological theorists who reject the Galileian primary qualities as fundamental for organic life. For a brief introduction to Portmann in English, see \essaytitle{Beyond Darwinism}in \journaltitle{Commentary} XL (1965), pp.  31--41.} The
 origins of these perceptually discoverable forms are unintelligible
 in the formalizations of a Galilean science and yet are
 significant for the interaction of life forms. Life shows itself in
@@ -400,7 +401,7 @@ trying to define how to identify the presence of life on Mars or
 Venus. By modeling the earth's atmosphere along the principles
 of an analytical chemistry equilibrium, James Lovelock
 discovered significant differences in the atmospheric composition
-of the earth in comparison to Venus and Mars.\fnote{J E. Lovelock, \bt{Gaia: A New Look at Life on Earth} (N.Y., Oxford University Press, 1980)} 
+of the earth in comparison to Venus and Mars.\fnote{J E. Lovelock, \booktitle{Gaia: A New Look at Life on Earth} (N.Y., Oxford University Press, 1980)} 
 Computer simulations indicated that the final equilibrium, or
 steady state, atmosphere for earth would resemble that of
 Mars and Venus with approximately 98\% carbon dioxide,
@@ -496,14 +497,14 @@ organism whose homeostasis is only now being recognized.
 The Gaia hypothesis remains fruitful as long as the global
 patterns of goal-maintenance cannot be explained in terms of
 the laws of their components. No doubt the charge of \dq{teleology}
-will appear.\fnote{As indeed it has: See W. Ford Doolittle's review of Lovelock's book in \jt{Co-Evolution Quarterly} \#29, Spring 1981, pp. 58ff. where the charge that the feedback loops of Gaia are either created by natural selection or, more likely to Doolittle, occur by chance. In response, we can return to Prigogine's theory of dissipative structures:
+will appear.\fnote{As indeed it has: See W. Ford Doolittle's review of Lovelock's book in \journaltitle{Co-Evolution Quarterly} \#29, Spring 1981, pp. 58ff. where the charge that the feedback loops of Gaia are either created by natural selection or, more likely to Doolittle, occur by chance. In response, we can return to Prigogine's theory of dissipative structures:
 \Q{We here propose an alternative description of prebiotic evolution.  The main idea is the possibility that a prebiological system may evolve through a whole succession of transitions leading to a hierarchy of more and more complex and organized states\ld\ As a result, if the system is to be able to evolve through successive instabilities, a mechanism must be developed whereby each new transition favors further evolution by increasing the nonlinearity and the distance from equilibrium. One obvious mechanism is that each transition enables the system to increase the entropy production\ld}
-\Qs{in \et{Thermodynamics of Evolution.} op. cit.}
-However other reviewers of the book find the hypothesis tenable: See K. Mellanby, \ht{New Scientist}, Oct 4, 1979; René Dubos, \jt{Nature}, Nov. 8, 1979; P Morrison, \jt{Scientific American}, March 1980.} But if we understand that \dq{teleology}
+\Qs{in \essaytitle{Thermodynamics of Evolution.} op. cit.}
+However other reviewers of the book find the hypothesis tenable: See K. Mellanby, \journaltitle{New Scientist}, Oct 4, 1979; René Dubos, \journaltitle{Nature}, Nov. 8, 1979; P Morrison, \journaltitle{Scientific American}, March 1980.} But if we understand that \dq{teleology}
 refers to something that stands outside of a process and yet
 directs it too, then homeostasis and morphogenetic processes
 are not teleological. The patterns of reciprocal causality are
-\dq{teleonomic,}\fnote{Erns Mayr, \et{Teleological and Teleonomic: A New Analysis} in \jt{Boston Studies in the Philosophy of Science} 14 (1974), pp. 91--117.} in the sense of goal-directedness according to
+\dq{teleonomic,}\fnote{Erns Mayr, \essaytitle{Teleological and Teleonomic: A New Analysis} in \journaltitle{Boston Studies in the Philosophy of Science} 14 (1974), pp. 91--117.} in the sense of goal-directedness according to
 the operations of informational structures inherent in the
 forms of organization. Hence, no claim is made that a final
 end stands outside of the mechanisms of change and directs it
@@ -555,7 +556,7 @@ cycles determine a global dynamic of environmental simplification
 which amplifies the technical interventions and domination
 of nature on a world scale. International differences in
 \dq{income} (read hierarchical power advantages) force a global
-dynamic of rapid economic development for all.\fnote{See EM. Lappe and J. Collins, \bt{Food First: The Myth of Scarcity} (Ballantine Press, 1978). Also see \bt{The New International Division of Labor} by F. Frobel, J. Heinrichs, D. Kreye (Cambridge University Press, 1980).} Low income
+dynamic of rapid economic development for all.\fnote{See EM. Lappe and J. Collins, \booktitle{Food First: The Myth of Scarcity} (Ballantine Press, 1978). Also see \booktitle{The New International Division of Labor} by F. Frobel, J. Heinrichs, D. Kreye (Cambridge University Press, 1980).} Low income
 countries are forced by rising food prices, especially in areas
 already subject to declining food production, to pursue desperation
 techniques that further degrade the land and create
@@ -578,7 +579,7 @@ science to ever more powerful interventions in agricultural
 production is an intensification of the income gap between the
 less and more developed countries and an even greater desperation
 that leads to worse ecological interventions to meet
-immediate needs.\fnote{See Gerald O. Barney, \bt{The Global 2000 Report to the President of the U.S.: Vol. I The Summary Report} (NY., Pergamon Press, 1980).}
+immediate needs.\fnote{See Gerald O. Barney, \booktitle{The Global 2000 Report to the President of the U.S.: Vol. I The Summary Report} (NY., Pergamon Press, 1980).}
 
 The logic of management and development imposed by an
 international economic system forces the immediate evaluation
@@ -651,7 +652,7 @@ contexts of economic processes and seem to assume that the
 price mechanism can create matter and energy, prevent ecological
  crises, and stop social conflicts that derive from the
 inequal distribution of natural resources and the knowledge
-and tools needed to develop them.\fnote{See Nicholas Georgesev-Roegen, \et{Inequality, Limits and Growth from a Bio-Economic Viewpoint} in \jt{Review of Social Economy} V. 35, Dec. 1977.}
+and tools needed to develop them.\fnote{See Nicholas Georgesev-Roegen, \essaytitle{Inequality, Limits and Growth from a Bio-Economic Viewpoint} in \journaltitle{Review of Social Economy} V. 35, Dec. 1977.}
 Not least of all in these cycles of economic and technical
 pressures upon the earth is the growing desperation of newly
 proletarianized workers everywhere. Increasing intensification
@@ -664,7 +665,7 @@ This global dynamic of enforced domination of nature and
 international divisions of labor is a story that can be told from
 the point of view of the expanding system's \dq{stability}---or
 from the point of view of coercions upon the subsistence
-forms of human survival which it uproots (de-territorializes).\fnote{See Serge Moscovici, \et{The Re-Enchantment of the World} in Norman Birnbaum, \bt{Beyond the Crisis} (N.Y., Oxford University Press, 1977) for an analysis to which this paper is indebted.}
+forms of human survival which it uproots (de-territorializes).\fnote{See Serge Moscovici, \essaytitle{The Re-Enchantment of the World} in Norman Birnbaum, \booktitle{Beyond the Crisis} (N.Y., Oxford University Press, 1977) for an analysis to which this paper is indebted.}
 This global dynamic is created by the interests of the metropoles
 over the interests of villagers, peasants, rural communities,
 dependent unskilled workers, etc. on an international scale.
@@ -691,7 +692,7 @@ experimental models of eco-development can and are being
 created that discover multiple-use of local resources, identify
 sustainable yields that meet the needs of local peoples, while
 encouraging self-reliance and symbiosis between people and
-nature.\fnote{Raymond Dasmann, \et{Eco-Development} in the \jt{Planet Drum Review} Vol. 1 \#2, Winter 1981.} This means participation in the natural forces that
+nature.\fnote{Raymond Dasmann, \essaytitle{Eco-Development} in the \journaltitle{Planet Drum Review} Vol. 1 \#2, Winter 1981.} This means participation in the natural forces that
 make life possible in ways which are compatible with their
 permanent sustainability (e.g., renewal energy sources) both
 locally and globally. Participation in nature does not mean
@@ -701,7 +702,7 @@ appropriation of technical knowledge of renewable energy,
 food production, health care, full use of indigenous co-operative
 forms as well as political networking with other groups.
 Collectively these efforts form an alternative of eco-development
-and \dq{reinhabitation.}\fnote{The term \dq{re-inhabitation} is taken from one of many local journals which are now advocating the watershed as the natural eco-development unit. The strategy is the use of a combination of oral history and local ecological research as a place identification approach. See Paul Ryan's \bt{Talking Wood: Living in the Passaic Watershed}, 1980 (Talking Wood, PO.Box 364, Pompton Lakes, N.J. 07442). (But the original use of the term was by Peter Berg in an article on \et{Re-Inhabitation of California} in \jt{The Ecologist} in the early 1970's.)}
+and \dq{reinhabitation.}\fnote{The term \dq{re-inhabitation} is taken from one of many local journals which are now advocating the watershed as the natural eco-development unit. The strategy is the use of a combination of oral history and local ecological research as a place identification approach. See Paul Ryan's \booktitle{Talking Wood: Living in the Passaic Watershed}, 1980 (Talking Wood, PO.Box 364, Pompton Lakes, N.J. 07442). (But the original use of the term was by Peter Berg in an article on \essaytitle{Re-Inhabitation of California} in \journaltitle{The Ecologist} in the early 1970's.)}
 
 Thus, a sphere of emancipation not generally recognized is
 latent in the \dq{ecology movement's} rejection of the existing
@@ -730,7 +731,7 @@ which had created a major conflict of domestic and \dq{public}
 spheres of existence. The result was a new economic interest
 in the sex-coupling of female shadow-workers and male wage-workers
  that replaced more equitable forms of subsistence
-work for both sexes.\fnote{See Ivan Illich, \bt{Shadow Work} (Boston, Marion Boyers, 1981).}
+work for both sexes.\fnote{See Ivan Illich, \booktitle{Shadow Work} (Boston, Marion Boyers, 1981).}
 
 Illich's thesis is that the bifurcation of work in the modern
 era into wage-labor and shadow-work, which has been
@@ -809,7 +810,7 @@ more possible to radicalize and guide experimental practice
 by constructing models of democratization that anticipate
 more universal and reflexive forms of learning. The existing
 strategies for \dq{self-management} of productive organizations
-could be recast in terms of the \dq{communicative rationalization}\fnote{For the notion of communicative rationalization, see Jurgen Habermas' \et{Science and Technology as Ideology} in \bt{Toward a Rational Society} (Boston, Beacon, 1970). However, this paper represents a critique of Habermas' instrumental concept of natural science as well as his orientation toward core nation-states of the West. For an account of his notion of critical theory, see my \bt{The Critique of Domination} (Boston, Beacon, 1974).}
+could be recast in terms of the \dq{communicative rationalization}\fnote{For the notion of communicative rationalization, see Jurgen Habermas' \essaytitle{Science and Technology as Ideology} in \booktitle{Toward a Rational Society} (Boston, Beacon, 1970). However, this paper represents a critique of Habermas' instrumental concept of natural science as well as his orientation toward core nation-states of the West. For an account of his notion of critical theory, see my \booktitle{The Critique of Domination} (Boston, Beacon, 1974).}
 of decision-making processes, and how these may be
 more discursively open to participation. Societally the notion
 of communicative democratization is also helpful for the
@@ -927,7 +928,7 @@ on forever\ld\ Mother Earth will retaliate, the whole environment
 will retaliate, and the abusers will be eliminated. Things come full
 circle\ld\ \e{That's} revolution, And that's a prophecy ot my people, of
 the Hopi people\ld\ American Indians have been trying to explain
-this to Europeans for centuries.\fnote{Russell Means, \et{For the World to Live, \sq{Europe} Must Die} in \jr{Mother Jones}, Dec. 1980.}}
+this to Europeans for centuries.\fnote{Russell Means, \essaytitle{For the World to Live, \sq{Europe} Must Die} in \journaltitle{Mother Jones}, Dec. 1980.}}
 
 Other voices from internally colonized sectors of this
 country speak the same vision, albeit in different traditional
@@ -947,7 +948,7 @@ both \dq{to revolve} and \dq{to dwell.} To live, to survive on the earth,
 to care for the soil and to worship, are all bound at the root to the
 idea of a cycle\ld\ If we corrupt agriculture we corrupt culture, for
 in nature and within certain invariable social necessities, we are
-one body...\fnote{Wendell Berry, \bt{The Unsettling of America: Culture and Agriculture} (San Francisco, Sierra Club Books, 1977).}}
+one body...\fnote{Wendell Berry, \booktitle{The Unsettling of America: Culture and Agriculture} (San Francisco, Sierra Club Books, 1977).}}
 
 It is my contention that the Sioux spokesman and the poet
 from Kentucky both speak for the same American future and