Efficacy Quotes

For books are not absolutely dead things, but do contain a potency of life in them to be as active as that soul was whose progeny they are; nay, they do preserve as in a vial the purest efficacy and extraction of that living intellect that bred them.

- Nothing else has any efficacy, I might as well be myself. - But your yourself sucks! - It is, lamentably, all I have.

If there is a thing I truly despise, it is being addressed as "dearie." When I write my magnum opus, A Treatise Upon All Poison, and come to "Cyanide," I am going to put under "Uses" the phrase "Particularly efficacious in the cure of those who call one 'Dearie.

Teaching at best beckons us to morality, but it is not in itself efficacious. Teaching is like a mirror. It can show you if your face is dirty, but it the mirror will not wash your face.

In order to deal with reality successfully - to pursue and achieve the values which his life requires - man needs self-esteem; he needs to be confident of his efficacy and worth.

It isn't given to us to know those rare moments when people are wide open and the lightest touch can wither or heal. A moment too late and we can never reach them any more in this world. They will not be cured by our most efficacious drugs or slain with our sharpest swords.

...it is not to be understood that I am with him [Jesus] in all his doctrines. I am a Materialist, he takes the side of spiritualism; he preaches the efficacy of repentance toward forgiveness of sin. I require a counterpoise of good works to redeem it... Among the sayings & discourses imputed to him by his biographers, I find many passages of fine imagination, correct morality, and of the most lovely benevolence: and others again of so much ignorance, so much absurdity, so much untruth, charlatanism, and imposture, as to pronounce it impossible that such contradictions should have proceeded from the same being. [Letter to William Short, 13 April 1820]

I find her anecdotes more efficacious than sheep-counting, rain on a tin roof, or alanol tablets.... you will find me and Morpheus, off in a corner, necking.

You know that I don't believe that anyone has ever taught anything to anyone. I question that efficacy of teaching. The only thing that I know is that anyone who wants to learn will learn. And maybe a teacher is a facilitator, a person who puts things down and shows people how exciting and wonderful it is and asks them to eat.

The metaphor is perhaps the most fruitful power of man. Its efficacy verges on magic, and it seems a tool for creation which God forgot inside one of His creatures when He made him.

We believe that we invent symbols. The truth is that they invent us; we are their creatures, shaped by their hard, defining edges. When soldiers take their oath they are given a coin, an asimi stamped with the profile of the Autarch. Their acceptance of that coin is their acceptance of the special duties and burdens of military life—they are soldiers from that moment, though they may know nothing of the management of arms. I did not know that then, but it is a profound mistake to believe that we must know of such things to be influenced by them, and in fact to believe so is to believe in the most debased and superstitious kind of magic. The would-be sorcerer alone has faith in the efficacy of pure knowledge; rational people know that things act of themselves or not at all.

Jean," Locke gasped out during a brief lull between spasms of retching, "next time I conceive a plan like this, consider putting a hatchet in my skull." "Hardly efficacious." Jean swapped a full bucket for an empty one and gave Locke a friendly pat on the back. "Dulling my nice sharp blades on a skull as thick as yours...

The power of instruction is seldom of much efficacy, except in those happy dispositions where it is almost superfluous.

The best remedy for a bruised heart is not, as so many people think, repose upon a manly bosom. Much more efficacious are honest work, physical activity, and the sudden acquisition of wealth.

However, he wrote some verses on her, and very pretty they were.” “And so ended his affection,” said Elizabeth impatiently. “There has been many a one, I fancy, overcome in the same way. I wonder who first discovered the efficacy of poetry in driving away love!” “I have been used to consider poetry as the food of love,” said Darcy. “Of a fine, stout, healthy love it may. Everything nourishes what is strong already. But if it be only a slight, thin sort of inclination, I am convinced that one good sonnet will starve it entirely away.

No need to worry. Time is the remedy for your concerns. It is the key for all things that possess form. True, time does not last forever, but as long as you have it, it is remarkably efficacious. So look forward to the future, my friends.

No medicine is more valuable, none more efficacious, none better suited to the cure of all our temporal ills than a friend to whom we may turn for consolation in time of trouble, and with whom we may share our happiness in time of joy.

We prostrate ourselves before the fish-god Yob, who seems as efficacious as any.

And so ended his affection," said Elizabeth impatiently. "There has been many a one, I fancy, overcome in the same way. I wonder who first discovered the efficacy of poetry in driving away love!" "I have been used to consider poetry as the food of love," said Darcy.

I should attempt to treat human vice and folly geometrically... the passions of hatred, anger, envy, and so on, considered in themselves, follow from the necessity and efficacy of nature... I shall, therefore, treat the nature and strength of the emotion in exactly the same manner, as though I were concerned with lines, planes, and solids.

Let others say what they will of the efficacy of prayer, I believe in it, and I shall pray. Thank God! Yes, I shall always pray,

People’s beliefs about their abilities have a profound effect on those abilities. Ability is not a fixed property; there is a huge variability in how you perform. People who have a sense of self-efficacy bounce back from failures; they approach things in terms of how to handle them rather than worrying about what can go wrong.

Be a good and proactive and even somewhat desperate patient on your own behalf—seek out the most efficacious anti-selfishness medicines, energetically, for the rest of your life. Find out what makes you kinder, what opens you up and brings out the most loving, generous, and unafraid version of you—and go after those things as if nothing else matters. Because, actually, nothing else does.

Self-belief, also called self-efficacy, is the kind of feeling you have when you have, like a Jedi, mastered a particular kind of skill and with its help have been able to achieve your set goals.

We are obliged to love one another. We are not strictly bound to 'like' one another. Love governs the will: 'liking' is a matter of sense and sensibility. Nevertheless, if we really love others it will not be too hard to like them also. If we wait for some people to become agreeable or attractive before we begin to love them, we will never begin. If we are content to give them a cold impersonal 'charity' that is merely a matter of obligation, we will not trouble to understand them or to sympathize with them at all. And in that case we will not really love them, because love implies an efficacious will not only to do good to others exteriorly but also to find some good in them to which we can respond.

Fascism is fundamentally and at bottom an aesthetic conception, and . . . it is your function as creators of beautiful things to portray with the greatest efficacy the sublime beauty and inevitable reality of the Fascist ideal.

I wonder who first discovered the efficacy of poetry in driving away love!- Elizabeth Bennet

Kingdom praying and its efficacy is entirely a matter of the innermost heart's being totally open and honest before God. It is a matter of what we are saying with our whole being, moving with resolute intent and clarity of mind into the flow of God's action.

The more truthful I am with myself and others, the more my conscience is clear and tranquil. Thus, I can more thoroughly and unequivocally inhabit the present moment and accept everything that happens without fear, knowing that what goes around comes around (the law of karma). Ethical morality and self-discipline represent the good ground, or stable basis. Mindful awareness is the skillful and efficacious grow-path, or way. Wisdom and compassion constitute the fruit, or result. This is the essence of Buddhism [...]

A boddhisattva is someone who is on the way to becoming a buddha. All of us become boddhisattvas as soon as we start to take our Zen work seriously and the work we do contributes to creating a world in which all good actions become more efficacious.

The insight of polytheism is conducive to far-reaching religious tolerance. Since polytheists believe, on the one hand, in one supreme and completely disinterested power, and on the other hand in many partial and biased powers, there is no difficulty for the devotees of one god to accept the existence and efficacy of other gods. Polytheism is inherently open-minded, and rarely persecutes ‘heretics’ and ‘infidels’.

The living and efficaciously acting moral order is itself God. We require no other God, nor can we grasp any other.

Everywhere means nowhere. When a person spends all his time in foreign travel, he ends by having many acquaintances, but no friends. And the same thing must hold true of men who seek intimate acquaintance with no single author, but visit them all in a hasty and hurried manner. 3. Food does no good and is not assimilated into the body if it leaves the stomach as soon as it is eaten; nothing hinders a cure so much as frequent change of medicine; no wound will heal when one salve is tried after another; a plant which is often moved can never grow strong. There is nothing so efficacious that it can be helpful while it is being shifted about. And in reading of many books is distraction.

Right now, I am in Fallujah. I am in Darfur. I am on Sixty-third and Park having dinner with Ellen Barkin and Ron Perelman... Right now, I'm on Lafayette and Astor waiting to hit you up for change so I can get high. I'm taking a walk through the Rose Garden with George Bush. I'm helping Donald Rumsfeld get a good night's sleep...I was in that cave with Osama, and on that plane with Mohamed Atta...And what I want you to know is that your work has barely begun. And what I want you to trust is the efficacy of divine love if practiced consciously. And what I need you to believe is that if you hate who I love, you do not know me at all. And make no mistake, "Who I Love" is every last one. I am every last one. People ask of me: Where are you? Where are you?...Verily I ask of you to ask yourself: Where are you? Where are you?

Experience was of no ethical value. It was merely the name men gave to their mistakes. Moralists had, as a rule, regarded it as a mode of warning, had claimed for it a certain ethical efficacy in the formation of character, had praised it as something that taught us what to follow and showed us what to avoid. But there was no motive power in experience. It was as little of an active cause as conscience itself. All that it really demonstrated was that our future would be the same as our past, and that the sin we had done once, and with loathing, we would do many times, and with joy.

Miss Tarabotti was not certain if he was objecting to the kick or the scream, so she issued both again— with interest. He seemed to be having a difficult time negotiating Alexia's multiple layers of skirts and ruffles, which formed a particularly efficacious barrier in the tight confines of the hackney.

Where the Mystery is present, joy is infinite; where the Mystery has departed, efficacy is exhausted and the spirit disappears.

I wonder who first discovered the efficacy of poetry in driving away love!

I did not pray for her, because prayer has no efficacy; I did not cry for her, or for myself, because only extroverts cry twice; but I sat in the silence of that night, that infinite hostility to man, to permanence, to love, remembering her, remembering her.

Self-esteem is not a value that, once achieved, is maintained automatically thereafter; like every other human value, including life itself, it can be maintained only by action. Self-esteem, the basic conviction that one is competent to live, can be maintained only so long as one is engaged in a process of growth, only so long as one is committed to the task of increasing one's efficacy. In living entities, nature does not permit stillness: when one ceases to grow, one proceeds to disintegrate--in the mental no less than in the physical.

To subject to scrutiny the mechanisms which render life painful, even untenable, is not to neutralize them; to bring to light contradictions is not to resolve them. But, as skeptical as one might be about the efficacy of the sociological message, we cannot dismiss the effect it can have by allowing sufferers to discover the possible social causes of their suffering and, thus, to be relieved of blame.

When justice is more certain and more mild, is at the same time more efficacious.

The devoutest person could have rendered no greater homage to the efficacy of an honest prayer than he did in this distrust of his wife. It was as if a professed unbeliever in ghosts should be frightened by a ghost story.

When we realize a constant enemy of the soul abides within us, what diligence and watchfulness we should have! How woeful is the sloth and negligence then of so many who live blind and asleep to this reality of sin. There is an exceeding efficacy nad power in the indwelling sin of believers, for it constantly inclines itself towards evil. We need to be awake, then, if our hearts would know the ways of God. Our enemy is not only upon us, as it was with Samson, but it is also in us.

Nonviolent passive resistance is effective as long as your opposition adheres to the same rules as you do. But if peaceful protest is met with violence, its efficacy is at an end. For me, nonviolence was not a moral principle but a strategy; there is no moral goodness in using an ineffective weapon.

Each death laid a dreadful charge of complicity on the living; each death was incongenerous, its guilt irreducible, its sadness immortal; a bracelet of bright hair about the bone. I did not pray for her, because prayer has no efficacy; I did not cry for her, because only extroverts cry twice; I sat in the silence of that night, that infinite hostility to man, to permanence, to love, remembering her, remembering her.

Punishment [is] applied like a rabbit's foot, with as little regard to its efficacy.

There is history the way Tolstoy imagined it, as a great, slow-moving weather system in which even tsars and generals are just leaves before the storm. And there is history the way Hollywood imagines it, as a single story line in which the right move by the tsar or the wrong move by the general changes everything. Most of us, deep down, are probably Hollywood people. We like to invent “what if” scenarios--what if x had never happened, what if y had happened instead?--because we like to believe that individual decisions make a difference: that, if not for x, or if only there had been y, history might have plunged forever down a completely different path. Since we are agents, we have an interest in the efficacy of agency.

I believe firmly in the efficacy of religion, in its powerful influence on a person’s whole life. It helps immeasurably to meet the storm and stress of life and keep you attuned to the Divine inspiration. Without inspiration, we would perish.

One recognizes the true by its efficacy, by its power.

For books are not absolutely dead things, but ...do preserve as in a vial the purest efficacy and extraction of that living intellect that bred them. I know they are as lively, and as vigorously productive, as those fabulous Dragon's teeth; and being sown up and down, may chance to spring up armed men....Yet on the other hand unless wariness be used, as good almost kill a Man as kill a good Book; who kills a Man kills a reasonable creature, God's Image; but he who destroys a good Book, kills reason itself, kills the Image of God, as it were in the eye. Many a man lives a burden to the Earth; but a good Book is the precious life-blood of a master-spirit, embalmed and treasured up on purpose to a life beyond life.

The individual is in a dilemma: either he decides to safeguard his freedom of choice, chooses to use traditional , personal, moral, or empirical means, thereby entering into competition with a power against which there is no efficacious defense and before which he must suffer defeat; or he decides to accept technical necessity, in which case he will himself by the victor, but only by submitting irreparably to technical slavery. In effect he has no freedom of choice.

كل ما مخض عنه الخيال البشري من ابداعات الشر الخارقة، وما بلغته التكنولوجيا من قدم، يجري امتحان فاعليتها في أجسادنا اليوم (All the unimaginably evil inventions human creativity has ever come up with and all the advances technology has achieved—their efficacy is now being tested on our bodies.)

I think journalism anywhere should be based on social justice and impartiality, making contributions to society as well as taking responsibility in society. Whether you are capitalist or socialist or Marxist, journalists should have the same professional integrity. --Tan Hongkai

over and over victims are blamed for their assaults. and when we imply that victims bring on their own fates - whether to make ourselves feel more efficacious or to make the world seem just - we prevent ourselves from taking the necessary precautions to protect ourselves. Why take precautions? We deny the trauma could easily have happened to us. And we also hurt the people already traumatized. Victims are often already full of self-doubt, and we make recovery harder by laying inspectors blame on them.

No doubt those who really founded modern science were usually those whose love of truth exceeded their love of power; in every mixed movement the efficacy comes from the good elements not from the bad. But the presence of the bad elements is not irrelevant to the direction the efficacy takes.

The wisdom that is from above, is not only pure, but also peaceable and gentle; and the lack of these qualifications, like the dead fly in the jar of ointment, will spoil the fragrance and efficacy of our labors. If we act in a wrong spirit—we shall bring little glory to God; do little good to our fellow creatures; and procure neither honor nor comfort to ourselves! If you can be content with showing your wit, and gaining the laugh on your side—you have an easy task!

More than my questions about the efficacy of social actions were my questions about my own motives. Do i want social justice for the oppressed or do i jusy want to be known as a socially active person? I spend 95 percent of my time thinking about myself anyway. I dont have to watch the evening news to see the world is bad, i only have to look at myself. I am not brow beating here, i am only saying that true charge , true living giving, God honoring change would have to start with the individual. I was the very problem i had been protesting. I wanted to make a sign that read “I am the problem

As an empiricist I continue to think of the conceptual scheme of science as a tool, ultimately, for predicting future experience in the light of past experience. Physical objects are conceptually imported into the situation as convenient intermediaries-not by definition in terms of experience, but simply as irreducible posits comparable, epistemologically, to the gods of Homer. For my part I do, qua lay physicist, believe in physical objects and not in Homer's gods; and I consider it a scientific error to believe otherwise. But in point of epistemological footing the physical objects and the gods differ only in degree and not in kind. Both sorts of entities enter our conception only as cultural posits. The myth of physical objects is epistemologically superior to most in that it has proved more efficacious than other myths as a device for working a manageable structure into the flux of experience.

Anyone who has truly practiced a religion knows very well that it is [the set of regularly repeated actions that make up the cult] that stimulates the feelings of joy, inner peace, serenity, and enthusiasm that, for the faithful, stand as experimental proof of their beliefs. The cult is not merely a system of signs by which the faith is outwardly expressed; it is the sum total of means by which that faith is created and recreated periodically. Whether the cult consists of physical operations or mental ones, it is always the cult that is efficacious.

...The efficacy of psychedelics with regard to art has to do with their ability to render language weightless, as fluid and ephemeral as those famous "bubble letters" of the sixties. Psychedelics, I think, disconnect both the signifier and the signified from their purported referents in the phenomenal world - simultaneously bestowing upon us a visceral insight into the cultural mechanics of language, and a terrifying inference of the tumultuous nature that swirls beyond it. In my own experience, it always seemed as if language were a tablecloth positioned neatly upon the table until some celestial busboy suddenly shook it out, fluttering and floating it, and letting it fall back upon the world in not quite the same position as before - thereby giving me a vertiginous glimpse into the abyss that divides the world from our knowing of it. And it is into this abyss that the horror vacui of psychedelic art deploys itself like an incandescent bridge. Because it is one thing to believe, on theoretical evidence, that we live in a prison-house of language. It is quite another to know it, to actually peek into the slippery emptiness as the Bastille explodes around you. Yet psychedelic art takes this apparent occasion for despair and celebrates our escape from linguistic control by flowing out, filling that rippling void with meaningful light, laughter, and a gorgeous profusion.

The alchemical principle of the Revelation of the Method has as its chief component, a clown-like, grinning mockery of the victim(s) as a show of power and macabre arrogance. When this is performed in a veiled manner, accompanied by certain occult signs and symbolic words and elicits no meaningful response of opposition or resistance from the target(s), it is one of the most efficacious techniques of psychological warfare and mind-rape.

The narcissist has to defend himself against his own premonitions, his internal sempiternal trial, his guilt, shame, and anxiety. One of the more efficacious defense mechanisms at his disposal is false modesty. The narcissist publicly chastises himself for being unworthy, unfit, lacking, not trained and not (formally) schooled, not objective, cognizant of his own shortcomings, and vain. This way, if (or, rather, when) exposed for what he is, he can always say: "But I told you so in the first place, haven't I?" False modesty is, thus, an insurance policy. The narcissist "hedges his bets" by placing a side bet on his own fallibility… Yet another function is to extract Narcissistic Supply from the listener. By contrasting his own self-deprecation with a brilliant, dazzling display of ingenuity, wit, intellect, knowledge, or beauty, the narcissist aims to secure .. protestation from the listener.

A PRINCE, therefore, should have no care or thought but for war, and for the regulations and training it requires, and should apply himself exclusively to this as his peculiar province; for war is the sole art looked for in one who rules, and is of such efficacy that it not merely maintains those who are born Princes, but often enables men to rise to that eminence from a private station;

here’s my 8-step process for maximizing efficacy (doing the right things): Wake up at least 1 hour before you have to be at a computer screen. Email is the mind-killer. Make a cup of tea (I like pu-erh) and sit down with a pen/pencil and paper. Write down the 3 to 5 things—and no more—that are making you the most anxious or uncomfortable. They’re often things that have been punted from one day’s to-do list to the next, to the next, to the next, and so on. Most important usually equals most uncomfortable, with some chance of rejection or conflict. For each item, ask yourself: “If this were the only thing I accomplished today, would I be satisfied with my day?” “Will moving this forward make all the other to-dos unimportant or easier to knock off later?” Put another way: “What, if done, will make all of the rest easier or irrelevant?” Look only at the items you’ve answered “yes” to for at least one of these questions. Block out at 2 to 3 hours to focus on ONE of them for today. Let the rest of the urgent but less important stuff slide. It will still be there tomorrow. TO BE CLEAR: Block out at 2 to 3 HOURS to focus on ONE of them for today. This is ONE BLOCK OF TIME. Cobbling together 10 minutes here and there to add up to 120 minutes does not work. No phone calls or social media allowed. If you get distracted or start procrastinating, don’t freak out and downward-spiral; just gently come back to your ONE to-do.

She always attempted to be orderly, to catalogue her thoughts and feelings, so that when the awful, anarchic inner voice caught her out, her mind was stocked with efficacious replies. "What am I doing here?" could be answered with lists. She had another stock of replies to "Who the hell do you think you are, attempting to be alive?" She justified herself by saying that she was of service, that she ordered fragments of other lives.

I would tell young journalists to be brave and go against the tide. When everyone else is relying on the internet, you should not; when nobody's walking, you should walk; when few people are reading profound books, you should read. ... rather than seeking a plusher life you should pursue some hardship. Eat simple food. When everyone's going for quick results, pursue things of lasting value. Don't follow the crowd; go in the opposite direction. If others are fast, be slow. -- Jin Yongquan

Do all that you can to make your baptismal services a spiritual, Christ-centered experience. A new convert deserves to have this be a sacred, carefully planned, and spiritually uplifting moment. The prayers, the hymns, surely the talks that are given-all ought to be focused on the significance of this ordinance and the Atonement of Christ, which makes it efficacious.

However inadequate our ideas of causal efficacy may be, we are less wide of the mark when we say that our ideas and feelings have it, than the Automatists are when they say they haven’t it. As in the night all cats are gray, so in the darkness of metaphysical criticism all causes are obscure. But one has no right to pull the pall over the psychic half of the subject only . . . whilst in the same breath one dogmatizes about material causation as if Hume, Kant, and Lotze had never been born.

The very efficacy of opinion manipulation rests on the fact that we do not know we are being manipulated. The most insidious forms of oppression are those that so insinuate themselves into our communication universe and the recesses of our minds that we do not even realize they are acting upon us. The most powerful ideologies are not those that prevail against all challengers but those that are never challenged because in their ubiquity they appear as nothing more than the unadorned truth.

I think that of all the principles for journalism, the most important is to complicate simple things and simplify complicated things. At first sight, you may think something is simple, but it may conceal a great deal. However, facing a very complex thing, you should find out its essence. -Jin Yongquan

Prayer doesn’t work. Perhaps it makes the believer feel better (in the same way that meditation or deep thought would), but prayer doesn’t actually affect the external world. Not only is it ineffective, but it is also a very narcissistic practice… why would a 'God' change its 'Divine Plan' to accommodate any person’s wishes?

We adjust ourselves to fit, to adapt to others’ ideas of who we should be. We shift ourselves not in sweeping pivots but in movements so tiny that they are hardly perceptible even in our view. Years can pass before we finally discover that after handing over our power, piece by small piece, we no longer even look like ourselves.

Among all the modes by which love is brought into being, among all the agents which disseminate that blessed bane, there are few so efficacious as this gust of feverish agitation that sweeps over us from time to time. For then the die is cast, the person whose company we enjoy at that moment is the person we shall henceforward love. It is not even necessary for that person to have attracted us, up till then, more than or even as much as others. All that was needed was that our predilection should become exclusive. And that condition is fulfilled when — in this moment of deprivation — the quest for the pleasures we enjoyed in his or her company is suddenly replaced by an anxious, torturing need, whose object is the person alone, an absurd, irrational need which the laws of this world make it impossible to satisfy and difficult to assuage — the insensate, agonising need to possess exclusively.

I used to think the most important thing for a reporter was to be where the news is and be the first to know. Now I feel a reporter should be able to effect change. Your reporting should move people and motivate people to change the world. Maybe this is too idealistic. Young people who want to be journalists must, first, study and, second, recognize that they should never be the heroes of the story. ..A journalist must be curious, and must be humble. --Zhou Yijun

The primary leaders of the so-called founding fathers of our nation were not Bible-believing Christians; they were deists. Deism was a philosophical belief that was widely accepted by the colonial intelligentsia at the time of the American Revolution. Its major tenets included belief in human reason as a reliable means of solving social and political problems and belief in a supreme deity who created the universe to operate solely by natural laws. The supreme God of the Deists removed himself entirely from the universe after creating it. They believed that he assumed no control over it, exerted no influence on natural phenomena, and gave no supernatural revelation to man. A necessary consequence of these beliefs was a rejection of many doctrines central to the Christian religion. Deists did not believe in the virgin birth, divinity, or resurrection of Jesus, the efficacy of prayer, the miracles of the Bible, or even the divine inspiration of the Bible. These beliefs were forcefully articulated by Thomas Paine in Age of Reason, a book that so outraged his contemporaries that he died rejected and despised by the nation that had once revered him as 'the father of the American Revolution.'... Other important founding fathers who espoused Deism were George Washington, Thomas Jefferson, Benjamin Franklin, Ethan Allen, James Madison, and James Monroe. [The Christian Nation Myth, 1999]

Our stable and eternal verities are being challenged. There's a kind of postmodern breakdown in journalism. The breadth of information sources and the speed of transmission are growing; but the traditional gravity of news has eroded. -Jin Yongquan

So I think that a protest,' she went on, 'like a work of dance or a work of music, is something done, at least in part, by the protestor for the protestor.' She saw I was about to interrupt so said, 'One more minute. Let me explain. Of course one hopes and plans for impact, for audience, for change, for efficacy. But, like dance, like music, a protest can be a religious ritual too, one that needn't be derisively looked down upon as magical thinking, but a spiritual act where the act itself is the goal. And that act may on some level be co-opted, but in the subjective world of the protestor it is a way, in itself, to be. Even in solipsism, the subject can be moral. You can call it hokum if you wish, but for the protestor, the protest makes a moral world in which she can abide.

But what could be the purpose of the unseasonable toil, which was again resumed, as the watchman knew by the lines of lamp-light through the crevices of Owen Warland's shutters? The townspeople had one comprehensive explanation of all these singularities. Owen Warland had gone mad! How universally efficacious--how satisfactory, too, and soothing to the injured sensibility of narrowness and dullness--is this easy method of accounting for whatever lies beyond the world's most ordinary scope! - "The Artist of the Beautiful

This vacillation between assertion and denial in discussions about organised abuse can be understood as functional, in that it serves to contain the traumatic kernel at the heart of allegations of organised abuse. In his influential ‘just world’ theory, Lerner (1980) argued that emotional wellbeing is predicated on the assumption that the world is an orderly, predictable and just place in which people get what they deserve. Whilst such assumptions are objectively false, Lerner argued that individuals have considerable investment in maintaining them since they are conducive to feelings of self—efficacy and trust in others. When they encounter evidence contradicting the view that the world is just, individuals are motivated to defend this belief either by helping the victim (and thus restoring a sense of justice) or by persuading themselves that no injustice has occurred. Lerner (1980) focused on the ways in which the ‘just world’ fallacy motivates victim-blaming, but there are other defences available to bystanders who seek to dispel troubling knowledge. Organised abuse highlights the severity of sexual violence in the lives of some children and the desire of some adults to inflict considerable, and sometimes irreversible, harm upon the powerless. Such knowledge is so toxic to common presumptions about the orderly nature of society, and the generally benevolent motivations of others, that it seems as though a defensive scaffold of disbelief, minimisation and scorn has been erected to inhibit a full understanding of organised abuse. Despite these efforts, there has been a recent resurgence of interest in organised abuse and particularly ritualistic abuse (eg Sachs and Galton 2008, Epstein et al. 2011, Miller 2012).

As the Great Creatrix, the feminine is no vessel and passage for an alien, masculine Other that condescends towards her, enters into her, and favors her with the seed of living. Life originates in her and issues from her, and the light that appears projected on the night sky, which she is herself, is rooted in her depths. For she is not only the protomantis, the first and great Prophetess, but also she who gives birth to the Spirit-Light, which, like consciousness and the illumination that arises in transformation, is rooted in her creative efficacy. She is the creative Earth, which not only brings forth and swallows life, but as that which transforms also lets the dead thing be resurrected and leads the lower to the higher. All developments and transformations that lead from the simple and insignificant through all gradations of life to the complicated and intricately differentiated fall under her sovereignty. This matriarchal world is geocentric; the stars and signs of the zodiac are the heavenly girdle of the Earth Goddess and are arranged around her as the true center around which everything revolves.

Among all the methods by which love is brought into being, among all the agents which disseminate that blessed bane, there are few so efficacious as the great gust of agitation which, now and then, sweeps over the human spirit. For then the creature in whose company we are seeking amusement at the moment, her lot is cast, her fate and ours decided, that is the creature whom we shall henceforward love. It is not necessary that she should have pleased us, up till then, any more, or even as much as others. All that is necessary is that our taste for her should become exclusive. And that condition is fulfilled so soon as - in the moment when she has failed to meet us - for the pleasure which we were on the point of enjoying in her charming company is abruptly substituted an anxious torturing desire, whose object is the creature herself, an irrational, absurd desire, which the laws of civilised society make it impossible to satisfy and difficult to assuage - the insensate, agonising desire to possess her.

It is necessary to realize that the most sacrosanct article of sexual politics in the period, the Victorian doctrine of chivalrous protection and its familiar protestations of respect, rests upon the tacit assumption, a cleverly expeditious bit of humbug, that all women were "ladies"—namely members of that fraction of the upper classes and bourgeoisie which treated women to expressions of elaborate concern, while permitting them no legal or personal freedom. The psycho-political tacit here is a pretense that the indolence and luxury of the upper-class woman’s role in what Veblen called “vicarious consumption” was the happy lot of all women. The efficacy of this maneuver depends on dividing women by class and persuading the privileged that they live in an indulgence they scarcely deserve... To succeed, both the sexual revolution and the Woman's Movement which led it would have to unmask chivalry and expose its courtesies as subtle manipulation.

When emotions turn and stay sour, when thoughts become cynical and judgmental, good and compassionate treatment is on the line. Helpers who become sour and cynical tend to begrudge their high need clients for their neediness. There is a risk that helpers become too well-practiced at taking a bleak view of those they have avowed to assist. There is a temptation to begin to blame clients for their failure to improve. If treatment ends pre-maturely, with either a client never returning to treatment or a helper 'firing' them out of frustration, there is a tendency for the client to take the fall. Of course what we are talking about here are signs of burnout.

if you wish to be the author of reality, which is totally impossible anyway, you will insist on holding onto judgment. You will also use the term with considerable fear, believing that judgment will someday be used against you. To whatever extent it is used against you, it is due only to your belief in its efficacy as a weapon of defense for your own authority. The issue of authority is really a question of authorship. When an individual has an “authority problem,” it is always because he believes he is the author of himself, projects his delusion onto others, and then perceives the situation as one in which people are literally fighting him for his authorship.

I used to read in books how our fathers persecuted mankind. But I never appreciated it. I did not really appreciate the infamies that have been committed in the name of religion, until I saw the iron arguments that Christians used. I saw the Thumbscrew—two little pieces of iron, armed on the inner surfaces with protuberances, to prevent their slipping; through each end a screw uniting the two pieces. And when some man denied the efficacy of baptism, or may be said, 'I do not believe that a fish ever swallowed a man to keep him from drowning,' then they put his thumb between these pieces of iron and in the name of love and universal forgiveness, began to screw these pieces together. When this was done most men said, 'I will recant.' Probably I should have done the same. Probably I would have said: 'Stop; I will admit anything that you wish; I will admit that there is one god or a million, one hell or a billion; suit yourselves; but stop.' But there was now and then a man who would not swerve the breadth of a hair. There was now and then some sublime heart, willing to die for an intellectual conviction. Had it not been for such men, we would be savages to-night. Had it not been for a few brave, heroic souls in every age, we would have been cannibals, with pictures of wild beasts tattooed upon our flesh, dancing around some dried snake fetich. Let us thank every good and noble man who stood so grandly, so proudly, in spite of opposition, of hatred and death, for what he believed to be the truth. Heroism did not excite the respect of our fathers. The man who would not recant was not forgiven. They screwed the thumbscrews down to the last pang, and then threw their victim into some dungeon, where, in the throbbing silence and darkness, he might suffer the agonies of the fabled damned. This was done in the name of love—in the name of mercy, in the name of Christ. I saw, too, what they called the Collar of Torture. Imagine a circle of iron, and on the inside a hundred points almost as sharp as needles. This argument was fastened about the throat of the sufferer. Then he could not walk, nor sit down, nor stir without the neck being punctured, by these points. In a little while the throat would begin to swell, and suffocation would end the agonies of that man. This man, it may be, had committed the crime of saying, with tears upon his cheeks, 'I do not believe that God, the father of us all, will damn to eternal perdition any of the children of men.' I saw another instrument, called the Scavenger's Daughter. Think of a pair of shears with handles, not only where they now are, but at the points as well, and just above the pivot that unites the blades, a circle of iron. In the upper handles the hands would be placed; in the lower, the feet; and through the iron ring, at the centre, the head of the victim would be forced. In this condition, he would be thrown prone upon the earth, and the strain upon the muscles produced such agony that insanity would in pity end his pain. I saw the Rack. This was a box like the bed of a wagon, with a windlass at each end, with levers, and ratchets to prevent slipping; over each windlass went chains; some were fastened to the ankles of the sufferer; others to his wrists. And then priests, clergymen, divines, saints, began turning these windlasses, and kept turning, until the ankles, the knees, the hips, the shoulders, the elbows, the wrists of the victim were all dislocated, and the sufferer was wet with the sweat of agony. And they had standing by a physician to feel his pulse. What for? To save his life? Yes. In mercy? No; simply that they might rack him once again. This was done, remember, in the name of civilization; in the name of law and order; in the name of mercy; in the name of religion; in the name of Christ.

Sinclair’s was also an age when writers, both journalists and novelists, were experiencing a thrilling sense of their own efficacy. The investigative exposé—what President Theodore Roosevelt would unflatteringly dub “muckraking,” after the character in John Bunyan’s The Pilgrim’s Progress (1678, 1684) who could “look no way but downward, with a muckrake in his hands”—had taken the magazine and publishing world by storm, had grabbed hold of the popular reader, and was shining a bright light on the ever-darkening realms of child labor, prisons, insurance companies, and, foremost, American enterprise and its role in the creation of a new American class of impoverished industrial wage slaves.

This realization is much like Donald Miller's awakening after a day of protesting President Bush: "More than my questions about the efficacy of social action were my questions about my own motives. Do I want social justice for the oppressed, or do I just want to be known as a socially active person? I spend 95 percent of my time thinking about myself anyway. I don't have to watch the evening news to see that the world is bad, I only have to look at myself.... I was the very problem that I had been protesting. I wanted to make a sign that read "I AM THE PROBLEM!" " I cannot plead innocent. I have contributed to the sum total of misery in the world. ...Or, as Casey incisively remarks, "I have more evidence of crime against myself than I have for any other human being. My conscience accuses me directly of so much malice, whereas I know only by hearsay of the evil done by others. To be humble before God is to know that I am blameworthy." " Such Christian humility is not the same thing as low self-esteem or poor self-image. It is simply the refusal to be deluded by the lie that I am guiltless: "Empowered by the intensity of God's unconditional love for me, I find it possible to demolish my defenses and admit to the truth of my condition. There is nothing in my constitution or personal history that would give me any confidence in my own competence to bring my life to a happy conclusion.

For instance, feeling helpless and hopeless after watching news about the state of international politics? Don’t distract yourself or numb out; do a thing. Do yard work or gardening, to care for your small patch of the world. Take food to somebody who needs a little boost. Take your dog to the park. Show up at a Black Lives Matter march. You might even call your government representative. That’s great. That’s participation. You’re not helpless. Your goal is not to stabilize the government—that’s not your job (unless you happen to be a person whose job that is, in which case you still need to deal with the stress, as well as the stressor!)—your goal is to stabilize you, so that you can maintain a sense of efficacy, so that you can do the important stuff your family and your community need from you. As the saying goes, “Nobody can do everything, but everybody can do something.” And “something” is anything that isn’t nothing.

I have heard many express feelings of not belonging, of anxiety and insecurity, of awkwardness and self-consciousness, of incompetence and unworthiness, of being out of place or having no place, of feeling they should be someone or somewhere else, and that they could be living this other, better life if only 'everyone else' would see how smart or creative or special they really are. These feelings came not just from those who had yet to find their life’s purpose, but also from those who had but were using their gifts detrimentally to divide, control, ridicule, and create fear rather than unite, heal, encourage, and empower. High self-esteem, meaning to have self-efficacy and self-respect, removes the obstacles to feeling appropriate to life.

The spiritual efficacy of all encounters is determined by the amount of personal ego that is in play. If two people meet and disagree fiercely about theological matters but agree, silently or otherwise, that God’s love creates and sustains human love, and that whatever else may be said of God is subsidiary to this truth, then even out of what seems great friction there may emerge a peace that—though it may not end the dispute, though neither party may be “convinced” of the other’s position—nevertheless enters and nourishes one’s notion of, and relationship with, God. Without this radical openness, all arguments about God are not simply pointless but pernicious, for each person is in thrall to some lesser conception of ultimate truth and asserts not love but a lesson, not God but himself.

Claiming to be a victim gives people perverse authority. Subjective experience becomes key: 'I am a sexual abuse victim. I am allowed to speak on this. You are not because you have never experienced what it is like to be...'. Victim status can buy special privileges and gives the green light to brand opposing views or even mild criticisms as tantamount to hate speech. So councils, who have become chief cheerleaders for policing subjective complaints, define hate speech as including 'any behavior, verbal abuse or insults, offensive leaflets, posters, gestures as perceived by the victim or any other person as being motivated by hostility, prejudice or hatred'. This effectively incites 'victims' to shout offense and expect a clamp-down. Equally chilling, if a victim aggressively accuses you of offense, it is dangerous to argue back, or even to request that they should stop being so hostile, should you be accused of 'tone policing', a new rule that dictates: '[Y]ou can never question the efficacy of anger ... when voiced by a person from a marginalized background'. No wonder people are queueing up to self-identify into any number of victim camps: you can get your voice heard loudly, close down debate and threaten critics.

The worst possible way to build someone’s self-efficacy is to pump them up with you-can-do-it platitudes. At best, putative self-esteem–enhancing slogans and motivational talks do nothing. At worst, they actually further undermine resilience and effective coping. Why? Because self-esteem is the by-product of doing well in life—meeting challenges, solving problems, struggling and not giving up. You will feel good about yourself when you do well in the world. That is healthy self-esteem. Many people and many programs, however, try to bolster self-esteem directly by encouraging us to chant cheery phrases, to praise ourselves strongly and often, and to believe that we can do anything we set our mind to. The fatal flaw with this approach is that it is simply not true. We cannot do anything we want to in life, regardless of the number of times we tell ourselves how special and wonderful we are and regardless of how determined we are to make it

The imported discovery, that human nature is too good to be made better by discipline, that children are enticed from the right way by religious instruction, and driven from it by the rod, and kept in thraldom by the conspiracy of priests and legislators, has united not a few in the noble experiment of emancipating the world by the help of an irreligious, ungoverned progeny. The indolent have rejoiced in the discovery that our fathers were fools and bigots, and have cheerfully let loose their children to help on the glorious work; while thousands of families, having heard from their teachers, or believing, in spite of them, that morality will suffice both for earth and heaven, and not doubting that morality will flourish without religion, have either not reared the family altar, or have put out the sacred fire, and laid aside together the rod and the Bible, as superfluous auxiliaries in the education of children. From the school, too, with pious regard for its sacred honors, the Bible, by some, has been withdrawn, lest, by a too familiar knowledge of its contents, children should learn to despise it; as if ignorance were the mother of devotion, and the efficacy of laws depended upon their not being understood.

...fascism is more plausibly linked to a set of "mobilizing passions" that shape fascist action than to a consistent and fully articulated philosophy. At the bottom is a passionate nationalism. Allied to it is a conspiratorial and Manichean view of history as a battle between the good and evil camps, between the pure and the corrupt, in which one's own community or nation has been the victim. In this Darwinian narrative, the chosen people have been weakened by political parties, social classes, unassimilable minorities, spoiled rentiers, and rationalist thinkers who lack the necessary sense of community. These "mobilizing passions," mostly taken for granted and not always overtly argued as intellectual propositions, form the emotional lava that set fascism's foundations: -a sense of overwhelming crisis beyond the reach of any traditional solutions; -the primacy of the group, toward which one has duties superior to every right, whether individual or universal, and the subordination of the individual to it; -the belief that one's group is a victim, a sentiment that justifies any action, without legal or moral limits, against its enemies, both internal and external; -dread of the group's decline under the corrosive effects of individualistic liberalism, class conflict, and alien influences; -the need for closer integration of a purer community, by consent if possible, or by exclusionary violence if necessary; -the need for authority by natural leaders (always male), culminating in a national chief who alone is capable of incarnating the groups' destiny; -the superiority of the leader's instincts over abstract and universal reason; -the beauty of violence and the efficacy of will, when they are devoted to the group's success; -the right of the chosen people to dominate others without restraint from any kind of human or divine law, right being decided by the sole criterion of the group's prowess within a Darwinian struggle. ...Fascism was an affair of the gut more than the brain, and a study of the roots of fascism that treats only the thinkers and the writers misses the most powerful impulses of all.

During the Society's early years, no member personified the organization's eccentricities or audacious mission more than Sir Francis Galton. A cousin of Charles Darwin's, he had been a child prodigy who, by the age of four, could read and recite Latin. He went on to concoct myriad inventions. They included a ventilating top hat; a machine called a Gumption-Reviver, which periodically wet his head to keep him awake during endless study; underwater goggles; and a rotating-vane steam engine. Suffering from periodic nervous breakdowns––"sprained brain," as he called it––he had a compulsion to measure and count virtually everything. He quantified the sensitivity of animal hearing, using a walking stick that could make an inconspicuous whistle; the efficacy of prayer; the average age of death in each profession (lawyers: 66.51; doctors: 67.04); the exact amount of rope needed to break a criminal's neck while avoiding decapitation; and levels of boredom (at meetings of the Royal Geographical Society he would count the rate of fidgets among each member of the audience).

Let, then, thy soul by faith be exercised with such thoughts and apprehensions as these: “I am a poor, weak creature; unstable as water, I cannot excel. This corruption is too hard for me, and is at the very door of ruining my soul; and what to do I know not. My soul is become as parched ground, and an habitation of dragons. I have made promises and broken them; vows and engagements have been as a thing of nought. Many persuasions have I had that I had got the victory and should be delivered, but I am deceived; so that I plainly see, that without some eminent succour and assistance, I am lost, and shall be prevailed on to an utter relinquishment of God. But yet, though this be my state and condition, let the hands that hang down be lifted up, and the feeble knees be strengthened. Behold, 32the Lord Christ, that hath all fulness of grace in his heart, all fulness of power in his hand, he is able to slay all these his enemies. There is sufficient provision in him for my relief and assistance. He can take my drooping, dying soul and make me more than a conqueror.33 ‘Why sayest thou, O my soul, My way is hid from the Lord, and my judgment is passed over from my God? Hast thou not known, hast thou not heard, that the everlasting God, the Lord, the Creator of the ends of the earth, fainteth not, neither is weary? there is no searching of his understanding. He giveth power to the faint; and to them that have no might he increaseth strength. Even the youths shall faint and be weary, and the young men shall utterly fall: but they that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; they shall walk, and not faint,’ Isa. xl. 27–31. He can make the ‘dry, parched ground of my soul to become a pool, and my thirsty, barren heart as springs of water;’ yea, he can make this ‘habitation of dragons,’ this heart, so full of abominable lusts and fiery temptations, to be a place for ‘grass’ and fruit to himself,” Isa. xxxv. 7. So God staid Paul, under his temptation, with the consideration of the sufficiency of his grace: “My grace is sufficient for thee,” 2 Cor. xii. 9. Though he were not immediately so far made partaker of it as to be freed from his temptation, yet the sufficiency of it in God, for that end and purpose, was enough to stay his spirit. I say, then, by faith, be much in the consideration of that supply and the fulness of it that is in Jesus Christ, and how he can at any time give thee strength and deliverance. Now, if hereby thou dost not find success to a conquest, yet thou wilt be staid in the chariot, that thou shalt not fly out of the field until the battle be ended; thou wilt be kept from an utter despondency and a lying down under thy unbelief, or a turning aside to false means and remedies, that in the issue will not relieve thee. The efficacy of this consideration will be found only in the practice.

Two large trials of antioxidants were set up after Peto’s paper (which rather gives the lie to nutritionists’ claims that vitamins are never studied because they cannot be patented: in fact there have been a great many such trials, although the food supplement industry, estimated by one report to be worth over $50 billion globally, rarely deigns to fund them). One was in Finland, where 30,000 participants at high risk of lung cancer were recruited, and randomised to receive either ß-carotene, vitamin E, or both, or neither. Not only were there more lung cancers among the people receiving the supposedly protective ß-carotene supplements, compared with placebo, but this vitamin group also had more deaths overall, from both lung cancer and heart disease. The results of the other trial were almost worse. It was called the ‘Carotene and Retinol Efficacy Trial’, or ‘CARET’, in honour of the high p-carotene content of carrots. It’s interesting to note, while we’re here, that carrots were the source of one of the great disinformation coups of World War II, when the Germans couldn’t understand how our pilots could see their planes coming from huge distances, even in the dark. To stop them trying to work out if we’d invented anything clever like radar (which we had), the British instead started an elaborate and entirely made-up nutritionist rumour. Carotenes in carrots, they explained, are transported to the eye and converted to retinal, which is the molecule that detects light in the eye (this is basically true, and is a plausible mechanism, like those we’ve already dealt with): so, went the story, doubtless with much chortling behind their excellent RAF moustaches, we have been feeding our chaps huge plates of carrots, to jolly good effect. Anyway. Two groups of people at high risk of lung cancer were studied: smokers, and people who had been exposed to asbestos at work. Half were given 3-carotene and vitamin A, while the other half got placebo. Eighteen thousand participants were due to be recruited throughout its course, and the intention was that they would be followed up for an average of six years; but in fact the trial was terminated early, because it was considered unethical to continue it. Why? The people having the antioxidant tablets were 46 per cent more likely to die from lung cancer, and 17 per cent more likely to die of any cause,* than the people taking placebo pills. This is not news, hot off the presses: it happened well over a decade ago.

While women suffer from our relative lack of power in the world and often resent it, certain dimensions of this powerlessness may seem abstract and remote. We know, for example, that we rarely get to make the laws or direct the major financial institutions. But Wall Street and the U.S. Congress seem very far away. The power a woman feels in herself to heal and sustain, on the other hand--"the power of love"--is, once again, concrete and very near: It is like a field of force emanating from within herself, a great river flowing outward from her very person. Thus, a complex and contradictory female subjectivity is constructed within the relations of caregiving. Here, as elsewhere, women are affirmed in some way and diminished in others, this within the unity of a single act. The woman who provides a man with largely unreciprocated emotional sustenance accords him status and pays him homage; she agrees to the unspoken proposition that his doings are important enough to deserve substantially more attention than her own. But even as the man's supremacy in the relationship is tacitly assumed by both parties to the transaction, the man reveals himself to his caregiver as vulnerable and insecure. And while she may well be ethically and epistemically disempowered by the care she gives, this caregiving affords her a feeling that a mighty power resides within her being. The situation of those men in the hierarchy of gender who avail themselves of female tenderness is not thereby altered: Their superordinate position is neither abandoned, nor their male privilege relinquished. The vulnerability these men exhibit is not a prelude in any way to their loss of male privilege or to an elevation in the status of women. Similarly, the feeling that one's love is a mighty force for the good in the life of the beloved doesn't make it so, as Milena Jesenka found, to her sorrow. The feeling of out-flowing personal power so characteristic of the caregiving woman is quite different from the having of any actual power in the world. There is no doubt that this sense of personal efficacy provides some compensation for the extra-domestic power women are typically denied: If one cannot be a king oneself, being a confidante of kings may be the next best thing. But just as we make a bad bargain in accepting an occasional Valentine in lieu of the sustained attention we deserve, we are ill advised to settle for a mere feeling of power, however heady and intoxicating it may be, in place of the effective power we have every right to exercise in the world.

We maintain therefore that in matters of Religion, no man’s right is abridged by the institution of Civil Society, and that Religion is wholly exempt from its cognizance. True it is, that no other rule exists, by which any question which may divide a Society, can be ultimately determined, but the will of the majority; but it is also true, that the majority may trespass on the rights of the minority. ...Because it is proper to take alarm at the first experiment on our liberties. We hold this prudent jealousy to be the first duty of Citizens, and one of the noblest characteristics of the late Revolution. The free men of America did not wait till usurped power had strengthened itself by exercise, and entangled the question in precedents. They saw all the consequences in the principle, and they avoided the consequences by denying the principle. We revere this lesson too much soon to forget it. Who does not see that the same authority which can establish Christianity, in exclusion of all other Religions, may establish with the same ease any particular sect of Christians, in exclusion of all other Sects? that the same authority which can force a citizen to contribute three pence only of his property for the support of any one establishment, may force him to conform to any other establishment in all cases whatsoever? ...Because experience witnesseth that ecclesiastical establishments, instead of maintaining the purity and efficacy of Religion, have had a contrary operation. During almost fifteen centuries has the legal establishment of Christianity been on trial. What have been its fruits? More or less in all places, pride and indolence in the Clergy, ignorance and servility in the laity, in both, superstition, bigotry and persecution. ...What influence in fact have ecclesiastical establishments had on Civil Society? In some instances they have been seen to erect a spiritual tyranny on the ruins of the Civil authority; in many instances they have been seen upholding the thrones of political tyranny: in no instance have they been seen the guardians of the liberties of the people. Rulers who wished to subvert the public liberty, may have found an established Clergy convenient auxiliaries. A just Government instituted to secure & perpetuate it needs them not. Such a Government will be best supported by protecting every Citizen in the enjoyment of his Religion with the same equal hand which protects his person and his property; by neither invading the equal rights of any Sect, nor suffering any Sect to invade those of another. [Memorial and Remonstrance Against Religious Assessments, 20 June 1785. This was written in response to a proposed bill that would establish 'teachers of the Christian religion', violating the 1st Amendment's establishment clause]