When you modify the size of the font in the Footnote Reference style, does is change the size of the footnote number in the footnote itself, but not that in the body of the document?
If you select a footnote reference in the body of the document and then press CTRL+SHIFT+s to display the Apply Styles dialog, does it show that the style is the Footnote Reference style?
If it does, click on the Modify button in the Apply Styles dialog and in the Modify Style dialog change the size of the font.
If that doesn't work, if you send me a copy of the document, or a part of it in which the issue occurs, referencing this thread in the covering email message, I will investigate the issue.
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Hi RichardE1,
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Doug Robbins - Word MVP has replied to your question
how to change the font size of all the in-text reference numbers in a document in ms word 2016 in
Microsoft Community.
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When you modify the size of the font in the Footnote Reference style, does is change the size of the footnote number in the footnote itself, but not that in the body of the document?
If you select a footnote reference in the body of the document and then press CTRL+SHIFT+s to display the Apply Styles dialog, does it show that the style is the Footnote Reference
style?
<image>
If it does, click on the Modify button in the Apply Styles dialog and in the Modify Style dialog change the size of the font.
If that doesn't work, if you send me a copy of the document, or a part of it in which the issue occurs, referencing this thread in the covering email message, I will investigate
the issue.
|
|
|
Doug,
No, when I press control/shift s it shows the reference number to be in a 'body style' or 'normal' format ( 12 font). How can I change all those reference numbers in body format into reference format (10 font). And why would the reference number in the text,
which was initially in 10 font be changed sporadically into a 12 font? Only some of the reference numbers get changed, others do not.
Certainly I can change the size of the font by highlighting each reference number individually and clicking the reference style button but there are numerous instances where this must be done and it gets rather tedious. I'm looking for a way to change all
reference numbers in the text to the proper font (10).
Following is some of the text. Don't know if the formatting will come with the text just by copying it here, but can't see how to attach a file, so hope this will suffice.
Thanks,
Richard
Chapter 2 Freedom & Self-actualization: History
This idea of self-actualization as part of a broader process of evolution has been a consistent thread of thought within many traditions historically.[1]
In religion, philosophy, psychology and even the ‘harder’ sciences, across both East and West, ‘teleological’[2]
theories of progressive expansion of consciousness toward total freedom as an innate aspect of evolution are easily found.
In this section we shall take a short excursion through a few of the better-known theories and theorists of teleological cosmology to provide a historical platform for the idea of self-actualization as a road toward expansion of consciousness and ultimate freedom
as cosmological processes
We begin with some rather generic, philosophical theories on cosmology and work toward the more detailed science-based ideas which tend to support the more philosophical theories. Together these two differing but related perspectives should provide the needed
background for what is to follow.
Teleological Philosophers
and Cosmologists
One of the ‘giants’ of Western philosophy, Wilhelm Friedrich Hegel (1770-1831) especially advocated a teleological view of human history in which through a dialectical process[3]
of thesis-antithesis-synthesis humankind gains deeper and deeper insight into its perceived universe and the
processes and relationships from which human reality is built. Hegel believed that in the dialectic process of searching for answers, humankind also gains deeper insight into
its own awareness and what resides within that awareness, an awareness or consciousness that contains from the beginning, deep within, all of reality. Through a slow progression of personal and collective evolution the consciousness of humankind, individually
and collectively returns to the complete freedom of pure consciousness from which it came, much enhanced by the journey.
This ‘slow progression’ of evolution takes place individually as self-actualization and collectively as the progression of ideas, knowledge and the ‘states’[4]
that derive from the passion of daily life of individuals in pursuit of personal goals. This process is at first instinctive, and then increasingly sophisticated as deeper realizations lead to more freedom of thought, experience and societal structure. Self-actualization
then is a process of discovering the infinite wisdom within oneself and expressing it individually and collectively on the physical plane of existence in the form of a more ‘cosmopolitan’ ‘self’, and more advanced cultures and societies.
Hegel felt there was a causal relationship between mind and the ‘real world’, and it was in the tension between opposites, of conflicting duties, desires and needs in the ‘real world’, and the mental dialectic that comes out of
that tension that lay the impetus toward greater insight, realization and subsequent expansion of consciousness back toward ‘absolute awareness’ of Itself.
[5]
For Hegel then, the mind has a progressive role in the creation of the ever-evolving world the individual perceives as ‘reality’. Alternatively, the ongoing, dynamic relationship between mind, awareness and the ‘perceived world’ is where
realization and self-actualization progress toward more expansive states of freedom and an ultimate reality.
A more holistic view of teleological cosmology was offered by
Helena Blavatsky (1831-1891), purported mystic and clairvoyant, and a controversial figure in her time. Blavatsky studied the wisdom of the
ermetic tradition[6],
Neo-Platonism and prisca theologia,[7] (all of which
greatly influenced Renaissance esotericism),[8] as well as Eastern sources of
wisdom as revealed in Vedanta and Buddhism. She then combined these ancient teachings with the Western science of the day to create a cosmology detailing the source of the universe and humankind’s evolution toward higher states of awareness.
In Isis Revealed and The Secret Doctrine Blavatsky describes a teleological evolution for humankind, one with an unfolding universe with three ‘streams’ of intertwining, fluxing, living energies; the
spiritual, mental and physical, all three of which have their separate sets of laws governing their manifestation and evolution.
The universe, according to Blavatsky’s sources arises from an undifferentiated ‘Source’ (Ultimate Reality) and through the constant intertwining of the three streams of ‘energy’ becomes a cosmos of infinitely differentiated flow of evolutionary forces. These
‘forces’ manifest themselves in the form of differing expressions of energy, creating the multiplicity of inorganic and organic matter,
all of which is suffused with the energy of consciousness.
The three streams of living energy interpenetrate each other completely from the very beginning, with evolution occurring
synergistically across all three streams toward heightened states of awareness. In other words, the spiritual, mental and physical ‘streams’ of living energy are all in constant states of inter-relational, creative, evolving flux, from which the multifaceted
universe with all its variety of ‘beings’ comes into existence. Each ‘being’ lives out its destined lifespan, then melds back into the fluxing stream, taking with it, its experience and accrued wisdom, which it contributes to the creative wisdom of the three
fluxing streams
[1]While
the idea of self-actualization stems from many disciplines and is many centuries old, the term ‘self-actualization’ was first used by
Kurt Goldstein(1934)
who defined it as a ‘basic drive’ within all life, ‘the tendency (for some living entity) to actualize itself as fully as possible. Depending on the level of life and awareness, this ‘basic drive’ might operate on varying degrees of instinctual or intentional
levels.
[2]Teleological:
The belief that purpose and design are a part of or are apparent in Nature. The doctrine that phenomena are guided not only by mechanical forces but that they also move toward
certain goals of self-realization. http://www.merriam-webster.com/dictionary/teleology.
[3]‘Dialectic’
refers to the process of reasoning through debate and discussion, often about opposites in order to understand and perhaps synthesize opposing viewpoints.
[4]By
‘states’ Hegel means all that crystallizes from the endeavors of humankind, i.e., cultures, institutions, governments, civilizations.
[5]Georg
Wilhelm Friedrich Hegel.
Lectures on the Philosophy of World History: Introduction: Reason in History. Edited by Johannes Hoffmeister. Cambridge University Press, (1975), pp. 150-151.
Check this citation from hardcover.
[6]A
set of philosophical and religious teachings originating in Egyptian antiquity; Historically, most often associated with Hermes Trismegistus, an Egyptian sage and priest from around 200 BC. Said to be of a generic (not attached to any particular religion)
nature, offering guidance for the individual in pursuit of personal, spiritual expansion.
[7]Prisca
theologia (the belief or doctrine that there is one basic truth or theology underlying all religions which was given to humanity in ancient times by God or God’s messengers),
[8]von
Stuckrad, Kocku. (2010) Locations of knowledge in medieval and early modern Europe: esoteric discourse and Western identities. Brill Publishers Leiden, Boston; p. 30.
Chapter 2 Freedom & Self-actualization: History
This idea of self-actualization as part of a broader process of evolution has been a consistent thread of thought within many traditions historically.[1]
In religion, philosophy, psychology and even the ‘harder’ sciences, across both East and West, ‘teleological’[2]
theories of progressive expansion of consciousness toward total freedom as an innate aspect of evolution are easily found.
In this section we shall take a short excursion through a few of the better-known theories and theorists of teleological cosmology to provide a historical platform for the idea of self-actualization as a road toward expansion of consciousness and ultimate freedom
as cosmological processes
We begin with some rather generic, philosophical theories on cosmology and work toward the more detailed science-based ideas which tend to support the more philosophical theories. Together these two differing but related perspectives should provide the needed
background for what is to follow.
Teleological Philosophers
and Cosmologists
One of the ‘giants’ of Western philosophy, Wilhelm Friedrich Hegel (1770-1831) especially advocated a teleological view of human history in which through a dialectical process[3]
of thesis-antithesis-synthesis humankind gains deeper and deeper insight into its perceived universe and the
processes and relationships from which human reality is built. Hegel believed that in the dialectic process of searching for answers, humankind also gains deeper insight into
its own awareness and what resides within that awareness, an awareness or consciousness that contains from the beginning, deep within, all of reality. Through a slow progression of personal and collective evolution the consciousness of humankind, individually
and collectively returns to the complete freedom of pure consciousness from which it came, much enhanced by the journey.
This ‘slow progression’ of evolution takes place individually as self-actualization and collectively as the progression of ideas, knowledge and the ‘states’[4]
that derive from the passion of daily life of individuals in pursuit of personal goals. This process is at first instinctive, and then increasingly sophisticated as deeper realizations lead to more freedom of thought, experience and societal structure. Self-actualization
then is a process of discovering the infinite wisdom within oneself and expressing it individually and collectively on the physical plane of existence in the form of a more ‘cosmopolitan’ ‘self’, and more advanced cultures and societies.
Hegel felt there was a causal relationship between mind and the ‘real world’, and it was in the tension between opposites, of conflicting duties, desires and needs in the ‘real world’, and the mental dialectic that comes out of
that tension that lay the impetus toward greater insight, realization and subsequent expansion of consciousness back toward ‘absolute awareness’ of Itself.
[5]
For Hegel then, the mind has a progressive role in the creation of the ever-evolving world the individual perceives as ‘reality’. Alternatively, the ongoing, dynamic relationship between mind, awareness and the ‘perceived world’ is where
realization and self-actualization progress toward more expansive states of freedom and an ultimate reality.
A more holistic view of teleological cosmology was offered by
Helena Blavatsky (1831-1891), purported mystic and clairvoyant, and a controversial figure in her time. Blavatsky studied the wisdom of the
ermetic tradition[6],
Neo-Platonism and prisca theologia,[7] (all of which
greatly influenced Renaissance esotericism),[8] as well as Eastern sources of
wisdom as revealed in Vedanta and Buddhism. She then combined these ancient teachings with the Western science of the day to create a cosmology detailing the source of the universe and humankind’s evolution toward higher states of awareness.
In Isis Revealed and The Secret Doctrine Blavatsky describes a teleological evolution for humankind, one with an unfolding universe with three ‘streams’ of intertwining, fluxing, living energies; the
spiritual, mental and physical, all three of which have their separate sets of laws governing their manifestation and evolution.
The universe, according to Blavatsky’s sources arises from an undifferentiated ‘Source’ (Ultimate Reality) and through the constant intertwining of the three streams of ‘energy’ becomes a cosmos of infinitely differentiated flow of evolutionary forces. These
‘forces’ manifest themselves in the form of differing expressions of energy, creating the multiplicity of inorganic and organic matter,
all of which is suffused with the energy of consciousness.
The three streams of living energy interpenetrate each other completely from the very beginning, with evolution occurring
synergistically across all three streams toward heightened states of awareness. In other words, the spiritual, mental and physical ‘streams’ of living energy are all in constant states of inter-relational, creative, evolving flux, from which the multifaceted
universe with all its variety of ‘beings’ comes into existence. Each ‘being’ lives out its destined lifespan, then melds back into the fluxing stream, taking with it, its experience and accrued wisdom, which it contributes to the creative wisdom of the three
fluxing streams
[1]While
the idea of self-actualization stems from many disciplines and is many centuries old, the term ‘self-actualization’ was first used by
Kurt Goldstein(1934)
who defined it as a ‘basic drive’ within all life, ‘the tendency (for some living entity) to actualize itself as fully as possible. Depending on the level of life and awareness, this ‘basic drive’ might operate on varying degrees of instinctual or intentional
levels.
[2]Teleological:
The belief that purpose and design are a part of or are apparent in Nature. The doctrine that phenomena are guided not only by mechanical forces but that they also move toward
certain goals of self-realization. http://www.merriam-webster.com/dictionary/teleology.
[3]‘Dialectic’
refers to the process of reasoning through debate and discussion, often about opposites in order to understand and perhaps synthesize opposing viewpoints.
[4]By
‘states’ Hegel means all that crystallizes from the endeavors of humankind, i.e., cultures, institutions, governments, civilizations.
[5]Georg
Wilhelm Friedrich Hegel.
Lectures on the Philosophy of World History: Introduction: Reason in History. Edited by Johannes Hoffmeister. Cambridge University Press, (1975), pp. 150-151.
Check this citation from hardcover.
[6]A
set of philosophical and religious teachings originating in Egyptian antiquity; Historically, most often associated with Hermes Trismegistus, an Egyptian sage and priest from around 200 BC. Said to be of a generic (not attached to any particular religion)
nature, offering guidance for the individual in pursuit of personal, spiritual expansion.
[7]Prisca
theologia (the belief or doctrine that there is one basic truth or theology underlying all religions which was given to humanity in ancient times by God or God’s messengers),
[8]von
Stuckrad, Kocku. (2010) Locations of knowledge in medieval and early modern Europe: esoteric discourse and Western identities. Brill Publishers Leiden, Boston; p. 30.
