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  1. Illocutionary Acts (2008). John R. Searle. In Aloysius Martinich (ed.), The Philosophy of Language. Oxford University Press. 157.
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  2. S. Bringsjord & William Patterson (1995). Review of John Searle's The Rediscovery of the Mind,". [REVIEW] Minds and Machines 5:302-307.
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  3. Peter Carruthers (2013). Animal Minds Are Real, (Distinctively) Human Minds Are Not. American Philosophical Quarterly 50 (3):233-248.
    Everyone allows that human and animal minds are distinctively (indeed, massively) different in their manifest effects. Humans have been able to colonize nearly every corner of the planet, from the artic, to deserts, to rainforests (and they did so in the absence of modern technological aids); they live together in large cooperative groups of unrelated individuals; they communicate with one another using the open-ended expressive resources of natural language; they are capable of cultural learning that accumulates over generations to result (...)
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  4. Arkadiusz Chrudzimski (1995). Teoria intencjonalności i umysłu Johna R. Searle'a. Przeglad Filozoficzny - Nowa Seria 14 (2):73-83.
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  5. Fabrice Clément (2005). Le Monde Selon John Searle. Cerf.
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  6. Tárik de Athayde Prata (2012). O modelo ontológico estratificado no naturalismo biológico de John Searle: uma controvérsia com Jaegwon Kim. Discusiones Filosóficas 13 (21):119 - 137.
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  7. Tárik de Athayde Prata (2012). The Ontological Layered Model in John Searle's Biological Naturalism: A Controversy with Jaegwon Kim. Discusiones Filosóficas 13 (21):119 - 137.
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  8. Tárik De Athayde Prata (2012). On the Relationship Between Subjective and Objective Properties in John Searle's Biological Naturalism. Filosofia Unisinos 13 (3).
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  9. Jean De Munck (2000). [The Institution According to John Searle]. Pensamiento: Revista de Investigacion E Informacion Filosofica 56 (215):209-236.
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  10. Daniel C. Dennett (1993). The Rediscovery of the Mind by John Searle. Journal of Philosophy 90 (4):193-205.
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  11. Jon Driver, Patrick Haggard & Tim Shallice (2008). Lntroduction: Mental Processes in the Human Brain. In Jon Driver, Patrick Haggard & Tim Shallice (eds.), Mental Processes in the Human Brain. Oup Oxford. 1.
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  12. Irene Boragno Gil (2013). La intencionalidad colectiva en la antología social de John R. Searle. Laguna 32:61-78.
    Este artículo analiza la concepción de la intencionalidad colectiva de John Searle. Primero, enmarca dicho concepto en el conjunto de la ontología social del autor, y expone algunos puntos clave de su teoría de la intencionalidad. Segundo, presenta el modo en que Searle concibe la intencionalidad colectiva y el modo en que compatibiliza dicha idea con el individualismo metodológico y con el internalismo mental. Por último, explica las principales insuficiencias de la propuesta de Searle y la incoherencia existente entre los (...)
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  13. Rodrigo González (2006). John Searle. Mind: A Brief Introduction. Revista de Filosofia 62.
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  14. B. Gulyás (1986). Interdisciplinair symposium over het „mind-brain”-probleem. Tijdschrift Voor Filosofie 48 (3):535-539.
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  15. Vít Gvoždiak (2012). John Searle's Theory of Sign. Organon F 19:148-160.
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  16. Susana Barros Jiménez (1997). El Redescubrimiento de la Mente, de John R. Searle. Teorema: Revista Internacional de Filosofía 16 (2):120-123.
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  17. Józef Kloch (1996). Chiński pokój. Eksperyment myślowy Johna Searle'a. Studium historyczno - filozoficzne (cz. 2). Zagadnienia Filozoficzne W Nauce 18.
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  18. Józef Kloch (1995). Chiński pokój. Eksperyment myślowy Johna Searle'a. (cz. 1). Zagadnienia Filozoficzne W Nauce 17.
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  19. S. Kocianova (1995). Demystification of Consciousness in Searle, John'biological Naturalism'. Filozofia 50 (3):155-163.
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  20. Giuseppe Lorini (2000). La institución de la realidad social en John R. Searle. Anales de la Cátedra Francisco Suárez 34:323-344.
    En el presente ensayo, el autor, partiendo del libro de John R. Searle The Construction of Social Reality, estudia la ontología social del último Searle poniendo en evidencia las novedades respecto a la teoría de los hechos institucionales formulada por el propio Searle en los años sesenta. Es así novedosa la cuestión que se plantea sobre la fundación de la realidad institucional: ¿Cómo pueden existir objetos institucionales en un mundo que se compone totalmente de partículas físicas en campos de fuerza? (...)
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  21. Stewart Nicolson (1993). John R. Searle, The Rediscovery of the Mind Reviewed By. Philosophy in Review 13 (1):56-58.
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  22. Matthew Stuart Piper (2012). You Can't Eat Causal Cake with an Abstract Fork: An Argument Against Computational Theories of Consciousness. Journal of Consciousness Studies 19 (11-12):154-90.
    Two of the most important concepts in contemporary philosophy of mind are computation and consciousness. This paper explores whether there is a strong relationship between these concepts in the following sense: is a computational theory of consciousness possible? That is, is the right kind of computation sufficient for the instantiation of consciousness. In this paper, I argue that the abstract nature of computational processes precludes computations from instantiating the concrete properties constitutive of consciousness. If this is correct, then not only (...)
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  23. Pete Porter (2013). Rise of the Consciousness of the Apes. Society and Animals 21 (5):497-500.
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  24. Ralph M. Siegel (1991). Neural Individuals The Remembered Present: A Biological Theory of Consciousness Gerald M. Edelman. BioScience 41 (2):113-116.
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  25. Don Sievert (2003). Nick Fotion, John Searle. Philosophical Inquiry 25 (1-2):261-265.
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  26. Frederick E. Smith (1966). Matrix Algebra for the Biological Sciences S. R. Searle. BioScience 16 (7):490-491.
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  27. T. Suddendorf (2006). Primates and Evolution of the Human Mind. Dialogue 25 (3):50-58.
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  28. Ethel Tobach (1987). Integrative Levels in the Comparative Psychology of Cognition, Language, and Consciousness. In G. Greenberg & E. Tobach (eds.), Cognition, Language, and Consciousness: Integrative Levels. Lawrence Erlbaum. 2--239.
  29. Daniel Vanderveken (2001). Réponses de Searle. Revue Internationale de Philosophie 55 (216):277-297.
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  30. John R. Searle’S. Major Works (2010). List of Abbreviations of John R. Searle's Major Works. In Jan G. Michel, Dirk Franken & Attila Karakus (eds.), John R. Searle: Thinking About the Real World. Ontos. 13--15.
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  31. Jacek Woźniak (1989). Czynności mowy (J. R. Searle, \"Czynności mowy\", przeł. B. Chwedeńczuk, Warszawa 1987). Studia Filozoficzne 280 (3).
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  32. Aleksandra Żukrowska (2001). Kilka uwag o Johna Searle'a teorii intencjonalności. Studia Semiotyczne 24:163-173.
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Searle's Biological Naturalism
  1. David M. Armstrong (1991). Searle's Neo-Cartesian Theory of Consciousness. Philosophical Issues 1:67-71.
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  2. Andrew Beards (1994). John Searle and Human Consciousness. Heythrop Journal 35 (3):281-295.
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  3. Robert G. Burton (1995). Searle on Rediscovering the Mind. Man and World 28 (2):163-174.
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  4. Alan D. Code (1991). Aristotle, Searle, and the Mind-Body Problem. In Ernest Lepore & Robert Van Gulick (eds.), John Searle and His Critics. Cambridge: Blackwell.
  5. Corbin Collins (1997). Searle on Consciousness and Dualism. International Journal of Philosophical Studies 5 (1):15-33.
    In this article, I examine and criticize John Searle's account of the relation between mind and body. Searle rejects dualism and argues that the traditional mind-body problem has a 'simple solution': mental phenomena are both caused by biological processes in the brain and are themselves features of the brain. More precisely, mental states and events are macro-properties of neurons in much the same way that solidity and liquidity are macro-properties of molecules. However, Searle also maintains that the mental is (...)
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  6. Kevin J. Corcoran (2001). The Trouble with Searle's Biological Naturalism. Erkenntnis 55 (3):307-324.
    John Searle's The Rediscovery of the Min is a sustained attempt to locate the mind and the mental firmly in the realm of the physical. Consciousness ,claims Searle, is just an ordinary biological feature of the world ... More specifically,``[t]he mental state of consciousness is just an ordinary biological, that is, physical featureof the brain''. Searle is adamant: ``Consciousness,to repeat, is a natural biological phenomenon''.
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  7. Daniel C. Dennett (1993). Review of Searle, the Rediscovery of the Mind. [REVIEW] Philosophical Explorations 90 (4):93-205.
    Everyone agrees that consciousness is a very special phenomenon, unique in several ways, but there is scant agreement on just how special it is, and whether or not an explanation of it can be accommodated within normal science. John Searle's view, defended with passion in this book, is highly idiosyncratic: what is special about consciousness is its "subjective ontology," but normal science can accommodate subjective ontology alongside (not within) its otherwise objective ontology. Once we clear away some widespread confusions about (...)
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  8. Brian J. Garrett (1995). Non-Reductionism and John Searle's The Rediscovery of the Mind. [REVIEW] Philosophy and Phenomenological Research 55 (1):209-215.
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  9. Jeffrey Hershfield (1997). Searle's Regimen for Rediscovering the Mind. Dialogue 36 (2):361-374.
    Like Wittgenstein, John Searle believes that much of analytic philosophy—especially the philosophy of mind—is founded on confusion and falsehood. Unlike Wittgenstein, he does not consider this condition to be endemic to philosophy. As a result, Searle's dual goals in The Rediscovery of the Mind are to rid the philosophy of mind of the fundamental confusions that plague it, and to set the field on the path toward genuine progress. Thus, the book opens with a chapter entitled “What's Wrong with the (...)
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  10. David Hodgson (1994). Why Searle has Not Rediscovered the Mind. Journal of Consciousness Studies 1 (2):264-274.
    This is a review article about John Searle's most recent book The Rediscovery of the Mind, which criticizes it for not going far enough in its departure from orthodox materialistic views of the brain and mind. It argues that Searle's two central propositions, consciousness is irreducible and consciousness cannot cause anything that cannot be explained by the causal behaviour of neurons, are incompatible; and suggests that it is reasonable and scientifically respectable to reject the latter rather than the former.
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  11. Ted Honderich (2001). Mind the Guff. Journal of Consciousness Studies 8 (4):62-78.
    (I) John Searle's conception of consciousness in the 'Mind the Gap' issue of the Journal of Consciousness Studies remains short on content, no advance on either materialism or traditional dualism. Still, it is sufficiently contentful to be self-contradictory. And so his Biological Subjectivity on Two Levels, like materialism and dualism, needs replacing by a radically different conception of consciousness -- such as Consciousness as Existence. (II) From his idea that we can discover 'gaps', seeming absences of causal circumstances, in our (...)
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  12. Ted Honderich (1995). Consciousness, Neural Functionalism, Real Subjectivity. American Philosophical Quarterly 32 (4):369-381.
  13. Dale Jacquette (2002). Searle's Antireductionism. Facta Philosophica 4:143-66.
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  14. Timothy A. Kenyon (1998). Searle Rediscovers What Was Not Lost. Dialogue 37 (1):117-130.
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  15. Jaegwon Kim (1995). Mental Causation in Searle's Biological Naturalism. Philosophy and Phenomenological Research 55 (1):189-194.
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  16. Ernest LePore (ed.) (1991). John Searle and His Critics. Cambridge: Blackwell.
  17. James P. Moreland (1998). Searle's Biological Naturalism and the Argument From Consciousness. Faith and Philosophy 15 (1):68-91.
    In recent years, Robert Adams and Richard Swinburne have developed an argument for God’s existence from the reality of mental phenomena. Call this the argument from consciousness (AC). My purpose is to develop and defend AC and to use it as a rival paradigm to critique John Searle’s biological naturalism. The article is developed in three steps. First, two issues relevant to the epistemic task of adjudicating between rival scientific paradigms (basicality and naturalness) are clarified and illustrated. Second, I present (...)
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  18. Thomas Natsoulas (1991). Ontological Subjectivity. Journal of Mind and Behavior 175 (2):175-200.
    Addressed here are certain relations among intentionality, consciousness, and subjectivity which Searle has lately been calling our attention, while arguing that certain brain-occurrences possess irreducibly subjective features - in the sense that no amount of strictly objective, third-person information about the animal and his or her brain and behavior could result in a description of any such features, except by inference based on the first-person perspective. In his relevant discussions, Searle has focused on the aspectual shapes of conscious mental brain-occurrences, (...)
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