Make headers linkable

src/.template.html

@@ -20,6 +20,9 @@ h2 {
 h3 {
     font-variant: small-caps;
 }
+h1 a, h2 a, h3 a, h4 a, h5 a {
+    color: inherit;
+}
 :target {
     background: palegoldenrod;
 }

src/page/horse/index.md

@@ -39,19 +39,19 @@ var quoteText = [
 document.getElementById("qotd").innerHTML = quoteText[Math.floor(Math.random() * quoteText.length)];
 </script>
 
-## Horses in Antiquity
+## [Horses in Antiquity](#antiquity) {#antiquity}
 
-### Parmenides
+### [Parmenides](#parmenides) {#parmenides}
 
 The first word of Parmenides' "On Truth" is "horses" ("hippoi"), as Parmenides narrates being drawn in a chariot to the goddess.  This early example is just one of many to come of horses being integral to the philosopher's pursuit of wisdom and truth.
 
 [(link)](https://web.archive.org/web/20161004032925/http://philoctetes.free.fr/parmenidesunicode.htm")
 
-### Xenophanes
+### [Xenophanes](#xenophanes) {#xenophanes}
 
 Xenophanes is famous for, among other less important things, saying that if horses could draw, they would draw their gods as horses.  As with Parmenides, where we find contemplation of ultimate reality, horses are not far away.
 
-### Plato
+### [Plato](#plato) {#plato}
 
 <img src="academy.jpg" height=300>
 
@@ -320,7 +320,7 @@ Clearly this indicates that devotion to horses is a maturation achieved by those
 
 [(link)](http://classics.mit.edu/Browse/index-Plato.html)
 
-### Aristotle
+### [Aristotle](#aristotle) { #aristotle }
 
 <!--
 (todo: Physics book 1, 4 references; book 2, 1 ref; book 3, 1 ref; book 4, long ref; book 7, 1 ref)
@@ -337,7 +337,7 @@ http://classics.mit.edu/Browse/index-Aristotle.html
 
 Aristotle was reportedly so impressed by the grandeur and majesty of the horse that he [sought to become one himself](http://the-toast.net/2015/04/29/here-are-some-paintings-of-a-woman-riding-aristotle-like-a-pony/)
 
-### Plotinus
+### [Plotinus](#plotinus) {#plotinus}
 
 In the *Third Ennead*, third tractate, section 1, Plotinus uses horses as a model for humanity:
 
@@ -353,9 +353,9 @@ In the *Sixth Ennead*, seventh tractate, section 9, Plotinus describes how the T
 
 [(link)](https://web.archive.org/web/20161004032920/http://www.sacred-texts.com/cla/plotenn/enn647.htm)
 
-## Horses in Medieval Philosophy
+## [Horses in Medieval Philosophy](#medieval) {#medieval}
 
-### Thomas Aquinas
+### [Thomas Aquinas](#aquinas) {#aquinas}
 
 <img src="equinas.jpg" height=300>
 
@@ -379,21 +379,21 @@ Note carefully that in the Horace quote, the objection is to the union of a hors
 
 [(link)](http://www.newadvent.org/summa/index.html)
 
-## Horses in Modern Philosophy
+## [Horses in Modern Philosophy](#modern) {#modern}
 
-### Rene Descartes
+### [Rene Descartes](#descartes) {#descartes}
 
 In the *First Replies*, Descartes attempts to harness the idea of a horse with or without wings to illustrate a point, but he abandons the example in favour of another because "their [horses'] natures are not transparently clear to us". Descartes thus illustrates the folly of man to try and bridle the spirit of freedom which is the horse.
 
-### Anne Conway
+### [Anne Conway](#conway) {#conway}
 
 In her *Principles of the Most Ancient and Modern Philosophy*, Conway uses the horse in an extended explanation about the mutability of creatures. Regarding the horse, she says, "let us take a horse, which is a creature edued with diverse degrees of perfection by his creator, as not only strength of body, but (as I may so say) a certain kind of knowledge, how he ought to serve his master, and moreover also love, fear, courage, memory, and diverse other qualities which are in man..."  While Conway gives examples of a horse being perfected to the level of man, she may be forgiven for this oversight, we knowing with our modern knowledge that it is man who must be perfected to the level of a horse.
 
-### John Locke
+### [John Locke](#locke) {#locke}
 
 In his *Essay Concerning Human Understanding* II.xxiii.4, Locke chooses to use horses as an example of a corporeal substance.
 
-### George Berkeley
+### [George Berkeley](#berkeley) {#berkeley}
 
 In his *Treatise Concerning the Principles of Human Knowledge*, intro.10, Berkeley describes his faculty of imagination:
 
@@ -401,7 +401,7 @@ In his *Treatise Concerning the Principles of Human Knowledge*, intro.10, Berkel
 
 Undoubtedly Berkeley was affected with no less wonder than philosophers have had since the beginning as with Parmenides and Xenophanes.
 
-### David Hume
+### [David Hume](#hume) {#hume}
 
 In his *A Treatise of Human Nature*, book III, part III, section I, after introducing sympathy as the origin of morals, Hume discusses beauty (emphasis mine):
 
@@ -423,7 +423,7 @@ Most likely, we are not capable of believing that such an animal has existed bec
 
 <!--todo V.II p31-->
 
-### Benedict Spinoza
+### [Benedict Spinoza](#spinoza) {#spinoza}
 
 In his *Ethics*, Spinoza frequently discusses horses in the context of mind. In a note on Part II, Proposition 18:
 
@@ -480,9 +480,9 @@ Perhaps we may forgive Spinoza for his earlier comments, since, the horse having
 
 [(link)](http://www.gutenberg.org/files/3800/3800-h/3800-h.htm")
 
-## Horses in Contemporary Philosophy
+## [Horses in Contemporary Philosophy](#contemporary) {#contemporary}
 
-### Peter Van Inwagen
+### [Peter Van Inwagen](#vaninwagen) {#vaninwagen}
 
 In his essay "Meta-Ontology", van Inwagen uses unicorns and horses as an example:
 
@@ -490,7 +490,7 @@ In his essay "Meta-Ontology", van Inwagen uses unicorns and horses as an example
 
 [(link)](https://web.archive.org/web/20161004033520/http://andrewmbailey.com/pvi/Meta-ontology.pdf")
 
-### Alexander Pruss
+### [Alexander Pruss](#pruss) {#pruss}
 
 On page 98 of *The Principle of Sufficient Reason: A Reassessment*, Pruss divides the Big Conjunctive Contingent Fact into horsey facts, contingent true propositions that entail there is a horse, and unhorsey facts, which are inferior.