George Campbell FRSE (25 December 1719 – 6 April 1796) was a Scottish Enlightenment philosopher, minister, and professor of divinity. Campbell was primarily interested in rhetoric, since he believed that its study would enable his students to become better preachers. He became a philosopher of rhetoric because he took it that the philosophical changes of the Age of Enlightenment would have implications for rhetoric.
Life, times, and influences Campbell was born on 25 December 1719 in Aberdeen the son of Colin Campbell (1678-1728) minister of the Kirk of St Nicholas in Aberdeen, and of Margaret Walker, daughter of Alexander Walker, an Aberdeen merchant. At the age of fifteen, Campbell attended Marischal College where he studied logic, metaphysics, pneumatology (philosophy of mind and/or spirit), ethics, and natural philosophy. After graduating with his M.A. in 1738, Campbell decided to study law and served as an apprentice to a writer to the Signet in Edinburgh. He began gravitating towards theology after attending lectures at the University of Edinburgh. After serving out his term as an apprentice, he returned to Aberdeen and enrolled at both King's and Marischal Colleges, University of Aberdeen as a student of divinity. Because of the tumultuous political landscape in Scotland, Campbell's divinity examinations were delayed until 1746 when he received his licence to preach. Within two years, he received ordination at the parish of Banchory Ternan. The origin of Campbell's scholarly career can be traced back to his years at the parish. He established himself as a scripture critic, and lecturer of holy writ. Campbell began his lifelong ambition of translating the gospels, and around 1750, he composed the first two chapters of The Philosophy of Rhetoric. Campbell's growing reputation impressed the magistrates of the city of Aberdeen and he was offered a ministerial position in 1757. His return brought him to the core of the growing intellectual community in northeast Scotland. In 1759, Campbell was offered the position of principal at Marischal College and he fully immersed himself in university affairs. During his time at Marischal, Campbell was a founding member of the Aberdeen Philosophical Society along with philosopher Thomas Reid, John Gregory (mediciner), David Skene, John Stewart and Robert Trail. Many members of the Society, including Reid, Campbell, and Gregory, were great admirers of Francis Bacon, so the group's aim directed toward the exploration of the sciences of the mind. The Aberdeen Philosophical Society is most often remembered for its philosophical publications, notably: Reid's Inquiry into the Human mind, on the Principles of Common Sense (1764), James Beattie's Essay on the Nature and Immutability of Truth (1770), and Alexander Gerard' Essay on Genius. Campbell's work was very much influenced by the group's members. The Philosophy of Rhetoric was originally read in discourses before this Society. Campbell's emphasis on the trustworthiness of the senses and his exploration of tendencies basic to human nature have been attributed to the influence of his colleague in the society, the common sense philosopher, Thomas Reid. Campbell's first major publication, A Dissertation in Miracles (1762), was directed against David Hume's attack on miracles in An Enquiry concerning Human Understanding. Campbell was influenced by Hume, but took particular issue with his philosophical strictures. Even though both were in complete opposition over almost every point of philosophy, Campbell and Hume shared a mutual respect. Thanks in part to the success of Miracles, Campbell became a professor of divinity at Marischal in 1770. He lectured to students to prepare them for the demands of the ministry, both practical and spiritual. Campbell gave lectures on Church history, later published as Lectures on Ecclesiastical History, and on pastoral character and preaching, later published as Lectures on Pulpit Eloquence. After completing The Philosophy of Rhetoric (1776), Campbell published several sermons and finished his lifelong ambition, The Four Gospels, Translated from the Greek (1789). In December 1793 he was a founder member of the Royal Society of Edinburgh. Campbell continued lecturing until ill health forced him into retirement in 1795 and he died on 6 April 1796. He is buried in St Nicholas Churchyard in Aberdeen under a table stone. Campbell's Theory of Moral Reasoning Campbell ascertained that the human mind is separated into various faculties that serve the purpose of dictating moral reasoning. To his reasoning moral reasoning was a hierarchal system initiated by individual understanding of a given situation and moves on through imagination and personal desire. Campbell was clear that there were seven circumstances involved in a person's decision to act on their impulses as described by The Rhetoric of Western Thought. The first is probability, the second is plausibility, the third is importance, the fourth is proximity of time, the fifth is connection, the sixth is relation, and the last is interest in the consequences. All of which play a major role in the manner in which a person operates.
Legacy
Campbell as an enlightened thinker While Campbell's literary life was dominated by pedagogical and pastoral concerns, it is apparent that his mind was tempered by the values of the Enlightenment. Campbell believed that the Enlightenment was the ally to a moderate, rational, and practical Christianity, rather than a threat. His faith required that his religious evidences to be complete while his enlightened thinking required faith to give it purpose. Throughout Campbell's literary career, he focused on enlightened concerns such as rhetoric, taste, and genius—perhaps a result of his time in the Aberdeen Philosophical Society. His attempt to align rhetoric within the sphere of psychology resulted from Francis Bacon's survey of the structure and purpose of knowledge. The Philosophy of Rhetoric illustrates the Baconian influence of inductive methodology but also scientific investigation—two major concerns of the Enlightenment. As well, Campbell's appeal to natural evidences was a similarity in process shared by most of the great minds of the Enlightenment. This is seen throughout his writing, with particular emphasis on placing methodology before doctrine, critical inquiry before judgment, and his application of tolerance, moderation, and improvement.
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