 One close contemporary of Hutcheson, who also stands in interesting relations to Hume, is George Turnbull (1698–1748), regent at Marischal College, Aberdeen (1721–1727), and teacher of Thomas Reid at Marischal. He describes Hutcheson as “one whom I think not inferior to any modern writer on morals in accuracy and perspicuity, but rather superior to almost all” (Principles of Moral Philosophy, p. 14), and no doubt Hutcheson was an influence on Turnbull in several ways. But it has to be borne in mind that the earliest of Turnbull’s writings, Theses philosophicae de scientiae naturalis cum philosophia morali conjunctione (Philosophical theses on the unity of natural science and moral philosophy), a graduation oration delivered in 1723 (Education for Life, pp. 45–57), shows Turnbull already working on a grand project that might be thought of as roughly Hutchesonian, but doing so several years before Hutcheson’s earliest published work (Turnbull [EL]). As regards Turnbull’s relationship with Hume, we should recall that the subtitle of Hume’s Treatise of Human Nature is “An attempt to introduce the experimental method of reasoning into moral subjects”. As with Hume’s Treatise, so also Turnbull’s Principles of Moral Philosophy, published in 1740 (the year of publication of Bk. III of the Treatise) but based on lectures given in Aberdeen in the mid-1720s, contains a defence of the claim that natural and moral philosophy are very similar types of enquiry. When Turnbull tells us that all enquiries into fact, reality, or any part of nature must be set about, and carried on in the same way, he is bearing in mind the fact, as he sees it to be one, that there are moral facts and a moral reality, and that our moral nature is part of nature and therefore to be investigated by the methods appropriate to the investigation of the natural world. As the natural philosopher relies on experience of the external world, so the moral philosopher relies on his experience of the internal world. Likewise, writing in Humean terms, but uninfluenced by Hume, Turnbull affirms: “every Enquiry about the Constitution of the human Mind, is as much a question of Fact or natural History, as Enquiries about Objects of Sense are: It must therefore be managed and carried on in the same way of Experiment, and in the one case as well as in the other, nothing ought to be admitted as Fact, till it is clearly found to be such from unexceptionable Experience and Observation” (Education for Life, pp. 342–3). It is, in Turnbull’s judgment, the failure to respect this experimental method that led to the moral scepticism (as Turnbull thought it to be) of Hobbes and Mandeville, whose reduction of morality to self-love flies in the face of experience and shocks common sense.