The Scottish Philosophy [62]
the Aberdeen school who came after him, that mental science should not be taught to young men till their minds have been other-wise well furnished. He gives logic a somewhat large and wide field;, in this respect, too, like the Scottish metaphysicians who came after him. Its province is to " examine the power and faculties of our minds (favorite phrases of Reid's), their objects, and operations; to inquire {103} into the foundations, the causes of error, deceit, and false taste; and, for that effect, to compare the several arts and sciences with one another, and to observe how each of them may derive light and assistance from all the rest. Its business is to give a full view of the natural union, connection, and dependence of all the sciences." Like Reid, and Stewart after him, he sets a high value on the study of " the nature and degrees of moral, probable, or historical evidence," and complains that it is left out in the logical treatises. The teacher should aim to make his pupil look at things, instead of words. At the same time, he recommends the study of languages with the study of things employing language in an enlarged sense, as embracing the different methods of expressing, embellishing, or enforcing and recommending truth, such as oratory, poetry, design, sculpture, and painting. He complains that in education the arts of design are quite severed, not only from philosophy, but from classical studies. The object contemplated by him in his work on " Painting " was to bring these various branches into union: he thinks that paintings may teach moral philosophy. The essential elements of painting are represented by him as being truth, beauty, unity, greatness, and grace, in composition. He dwells fondly on the analogy between the sense of beauty and moral sense; and on the inseparable connection between beauty and truth. His works on " education " and on the fine arts are clear and judicious, written in a pleasant and equable, but at the same time a commonplace style; and they seem never to have attracted the attention which they deserved, and which would have been freely given to works of greater pretension, eccentricity, or extravagance.
But, after all, we are most interested in noticing the points in which Turnbull seems to have influenced Reid. We have already had some of these before us. We have seen that Turnbull announces as clearly as Reid that the human mind is to be studied by careful observation. Both are averse to abstruse scholastic distinctions and recondite ratiocinations on moral subjects. Turnbull ever appeals, as Reid did after him, to consciousness as the instrument of observation. Both are fond of designating mental attributes by the terms ,powers " and "faculties." Both would give a wide, and I may add a loose, field to logic, and include in it the inquiry into the nature of probable evidence. {104} In proceeding in the way of observation, both discover natural laws or principles, and both call them by the name of " common-sense." " Common-sense is certainly sufficient to teach those who think of the matter with tolerable seriousness and attention, all the duties and offices of human life; all our obligations to God and our fellow- creatures; all that is morally fit and binding. And there is no need of words to prove that to be morally fit and obligatory, which common-sense and reason clearly show to be so." Reid holds that all active power implies mind. This was the expressed doctrine of Turnbull before him. " It is, therefore, will alone that produces both power and productive energy." " To speak of any other activity and power, is to Speak without any meaning at all; because experience, the only source of all our ideas (and of the materials of our knowledge), does not lead us to any other conception or idea of power." Nor should it be omitted that both -- in this respect, however, like all the other Scotch metaphysicians ever speak with profound reverence of Scripture; ever, however, dwelling most fondly on those doctrines of the word which are also truths of natural religion; such as
But, after all, we are most interested in noticing the points in which Turnbull seems to have influenced Reid. We have already had some of these before us. We have seen that Turnbull announces as clearly as Reid that the human mind is to be studied by careful observation. Both are averse to abstruse scholastic distinctions and recondite ratiocinations on moral subjects. Turnbull ever appeals, as Reid did after him, to consciousness as the instrument of observation. Both are fond of designating mental attributes by the terms ,powers " and "faculties." Both would give a wide, and I may add a loose, field to logic, and include in it the inquiry into the nature of probable evidence. {104} In proceeding in the way of observation, both discover natural laws or principles, and both call them by the name of " common-sense." " Common-sense is certainly sufficient to teach those who think of the matter with tolerable seriousness and attention, all the duties and offices of human life; all our obligations to God and our fellow- creatures; all that is morally fit and binding. And there is no need of words to prove that to be morally fit and obligatory, which common-sense and reason clearly show to be so." Reid holds that all active power implies mind. This was the expressed doctrine of Turnbull before him. " It is, therefore, will alone that produces both power and productive energy." " To speak of any other activity and power, is to Speak without any meaning at all; because experience, the only source of all our ideas (and of the materials of our knowledge), does not lead us to any other conception or idea of power." Nor should it be omitted that both -- in this respect, however, like all the other Scotch metaphysicians ever speak with profound reverence of Scripture; ever, however, dwelling most fondly on those doctrines of the word which are also truths of natural religion; such as