clusion to the actual fact of the case, must be sophistical.' Turnbull is fond of repeating that facts presented to the senses are not the only, nor yet the most important, facts which the universe contains. The invisible facts which take the form of beliefs and feelings and volitions are the deepest facts of all: spirit and not matter at last regulates life. Then he refers to what he calls 'common sense' as the final arbiter in all questions. 'Common sense is sufficient to teach those who think of the matter with seriousness and attention all the duties of common life; all our obligations to God and our fellow-men; all that is morally fit and binding.' In a word, spiritual facts of mind are not to be crushed out of existence by tangible and visible facts of matter. That mind in the form of will is the only known active power is another prominent lesson in Turnbull’s teaching. 'It is will alone that manifests power or productive energy. To speak of any other active power in the universe is to speak without meaning; because experience, the source of all the materials of our knowledge, does not lead us to any other conception of power.' Turnbull’s conception of the material world is very like Berkeley’s. Matter is the established or natural order in which sense ideas present themselves. 'Properly speaking, what we call matter and space are only sensible ideas, produced in us, according to an established or natural order, by some external cause; for when we speak of material things, we can only mean certain sensible perceptions that arise in our minds, according to a fixed order, but which are experienced to be absolutely inert or passive, having in themselves no productive force.’ It was in this philosophy that Turnbull's most famous pupil was educated at Marischal College.
