"Few men can be said to have inimitable excellencies: let us watch them in their progress from infancy to manhood, and we shall soon be convinced that what they attained was the necessary consequence of the line they pursued, and the means they used"
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Genius, Clarke insists, is mostly a comforting superstition. His target is the romantic habit of treating “inimitable excellencies” as mysterious endowments that excuse everyone else from trying. The sentence is built like a pastoral corrective: look closely, from “infancy to manhood,” and the aura evaporates into “line” and “means” - choices, habits, discipline, formation. It’s a demystification of greatness that also carries a moral edge: if excellence is a consequence, then character is accountable.
The phrasing “let us watch them” is doing quiet work. Clarke is inviting surveillance not for gossip but for instruction, a method familiar to a theologian in an age when biography doubled as moral pedagogy. Early 19th-century Protestant culture prized “progress” as both spiritual and practical: sanctification on the one hand, self-cultivation on the other. Clarke yokes the two. Achievement becomes legible as a sequence of causes, not a miracle.
There’s subtextual pushback against elitism, too. If exceptional people are made rather than minted, their “excellencies” are, at least in part, reproducible - and thus socially useful. Yet Clarke doesn’t quite democratize genius; he relocates it. The “necessary consequence” language is almost sternly deterministic, implying that outcomes track methods with moral regularity. It flatters effort, but it also warns: follow a crooked line, use poor means, and your “progress” will testify against you.
The phrasing “let us watch them” is doing quiet work. Clarke is inviting surveillance not for gossip but for instruction, a method familiar to a theologian in an age when biography doubled as moral pedagogy. Early 19th-century Protestant culture prized “progress” as both spiritual and practical: sanctification on the one hand, self-cultivation on the other. Clarke yokes the two. Achievement becomes legible as a sequence of causes, not a miracle.
There’s subtextual pushback against elitism, too. If exceptional people are made rather than minted, their “excellencies” are, at least in part, reproducible - and thus socially useful. Yet Clarke doesn’t quite democratize genius; he relocates it. The “necessary consequence” language is almost sternly deterministic, implying that outcomes track methods with moral regularity. It flatters effort, but it also warns: follow a crooked line, use poor means, and your “progress” will testify against you.
Quote Details
| Topic | Habits |
|---|---|
| Source | Help us find the source |
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