Observations upon Liberal Education. George Turnbull

      The Scottish Enlightenment was recognized at the time and is studied today as one of the great moments in the history of liberal thought. Scottish thinkers in the eighteenth century understood both the benefits and the hazards in the creation and preservation of a free and commercial society. Hutcheson, Hume, Smith, and others wrote extensive treatises concerning almost every aspect of the growth of commerce, learning, and a liberal constitutional order. Nonetheless, one great embarrassment for the Scottish Enlightenment, or so it has seemed, was the lack of any formal treatise written on education, despite the emphasis placed upon “education, custom, and example” in Scottish moral philosophy and political economy. Although there are passing references to education in the writings of the great luminaries, thus underlining its importance, the Scots seem to have put forth no treatise as comprehensive as Locke’s Some Thoughts Concerning Education or Rousseau’s Emile.¹ This seeming omission in the body of enlightened Scottish thought is in fact an illusion of modern editing and reading. For an extensive and illuminating treatment of education, sensitive to the means of inculcating the personal responsibility necessary for living in a free society, was provided by George Turnbull’s Observations upon Liberal Education.

      George Turnbull (1698–1748) was born in Alloa, Scotland, and began his studies at the University of Edinburgh in 1711.² While in Edinburgh, Turnbull was an active member of the Rankenian club, founded in 1716 or 1717 by a group of young students dedicated to the writings of Shaftesbury.³ After graduating with a master of arts degree from Edinburgh in 1721, Turnbull taught as a regent at Marischal College, Aberdeen. Although he is principally known as the teacher of Thomas Reid, Turnbull can be considered innovative in his own right. While at Marischal he promoted the study of Shaftesbury in the moral philosophy curriculum, became the first Scottish moralist to call for the experimental method in the investigation of morals, and went further than any other of the Moral Sense philosophers in developing the analogy between moral inquiry and the natural sciences. Turnbull did not, as is often thought, owe his ideas to Hutcheson; rather, he worked out many of the implications of Shaftesbury’s thought simultaneously with the great moral philosopher at Glasgow.

      Despite his initial success in Aberdeen, Turnbull left in 1727 and began to tutor young aristocrats on their continental grand tours. Yet his writing drew upon his experience at Marischal, and he gave more attention to the role of education in the maintenance of civic and religious freedom than anyone else among the Scots except perhaps David Fordyce.⁴ Besides various works on rational Christianity, moral philosophy, and natural law,⁵ he published A Treatise on Ancient Painting in 1740 and Observations upon Liberal Education in 1742, both concerned with education reform. In 1739 Turnbull was ordained in the Anglican Church. He became rector of a small Irish parish in 1742 and died six years later on a trip to the Netherlands.

      In Observations upon Liberal Education Turnbull joined a discussion of the best means of educating young gentlemen that began in antiquity but was reinvigorated at the close of the seventeenth century by the English philosopher John Locke. In his Some Thoughts Concerning Education (1693) Locke irrevocably altered the scope of education in the English-speaking world. The pedagogical inheritance from the Renaissance throughout Europe had been the study of the classical languages. In their period of vibrancy, the classical schools of England, founded mostly during the Tudor and the early Stuart period, taught the Latin and Greek classics to young boys destined for careers in the church and the law. Locke himself had attended the prestigious grammar school of Westminster under the schoolmaster Richard Busby, a man famous for his classical erudition and notorious for his brutal methods of discipline. Despite the distinguished history of such schools, Locke accused late-seventeenth-century schoolmasters of beating children for failing to understand the arcane rules of grammar in languages the schoolmasters barely understood themselves. English gentlemen would be better served, according to Locke, by learning the language and history of their own country. In addition, the high numbers of unruly boys in English boarding schools, whom masters could only barely control by means of merciless beatings, turned these celebrated institutions of learning into schools of vice. Locke warned parents against compromising their sons’ virtue for the sake of the dead languages. He advocated, instead, education in the home, under a polite and virtuous tutor, in more modern and useful subjects.

      In addition to his critique of grammar schools, Locke provided the age with an epistemology that both alarmed and inspired moral educators. In Locke’s view, the individual has no innate understanding of truth and beauty. Rather, the individual’s ideas of the world are formed in early childhood according to his or her exposure to certain stimuli perceived by the mind simultaneously, a process Locke called “the association of ideas” and a concept on which Turnbull often drew. Simple elements that have no natural relation to each other, but are joined by social customs, become connected in the individual’s imagination. Once the association is made, it is almost impossible to break. False associations made in early youth could have an adverse effect on the whole course of a person’s life. Locke and subsequent philosophers worried about the “false associations” made by the culture at large that would cause youth to engage in pernicious pursuits. For example, Locke

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