1.  49
    John Searle (1983). Intentionality. Oxford University Press.
    Chapter THE NATURE OF INTENTIONAL STATES I. INTENTIONALITY AS DIRECTEDNESS As a preliminary formulation we might say: Intentionality is that property of ...
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  2.  78
    John Searle (1995). The Construction of Social Reality. Free Press.
    In The Construction of Social Reality, John Searle argues that there are two kinds of facts--some that are independent of human observers, and some that require..
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  3. John R. Searle (1983). Intentionality: An Essay in the Philosophy of Mind. Cambridge University Press.
    John Searle 's Speech Acts and Expression and Meaning developed a highly original and influential approach to the study of language. But behind both works lay the assumption that the philosophy of language is in the end a branch of the philosophy of the mind: speech acts are forms of human action and represent just one example of the mind's capacity to relate the human organism to the world. The present book is concerned with these biologically fundamental capacities, and, though (...)
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  4. John R. Searle (1969). Speech Acts: An Essay in the Philosophy of Language. Cambridge University Press.
    Written in an outstandingly clear and lively style, it provokes its readers to rethink issues they may have regarded as long since settled.
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  5. John R. Searle (1992). The Rediscovery of the Mind. MIT Press.
    The title of The Rediscovery of the Mind suggests the question "When was the mind lost?" Since most people may not be aware that it ever was lost, we must also then ask "Who lost it?" It was lost, of course, only by philosophers, by certain philosophers. This passed unnoticed by society at large. The "rediscovery" is also likely to pass unnoticed. But has the mind been rediscovered by the same philosophers who "lost" it? Probably not. John Searle is an (...)
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  6. John R. Searle (1980). Minds, Brains and Programs. Behavioral and Brain Sciences 3 (3):417-57.
    What psychological and philosophical significance should we attach to recent efforts at computer simulations of human cognitive capacities? In answering this question, I find it useful to distinguish what I will call "strong" AI from "weak" or "cautious" AI. According to weak AI, the principal value of the computer in the study of the mind is that it gives us a very powerful tool. For example, it enables us to formulate and test hypotheses in a more rigorous and precise fashion. (...)
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  7.  94
    John R. Searle (2009). Making the Social World: The Structure of Human Civilization. Oxford University Press.
    The purpose of this book -- Intentionality -- Collective intentionality and the assignment of function -- Language as biological and social -- The general theory of institutions and institutional facts: -- Language and social reality -- Free will, rationality, and institutional facts -- Power : deontic, background, political, and other -- Human rights -- Concluding remarks : the ontological foundations of the social sciences.
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  8.  5
    John R. Searle (1984). Minds, Brains and Science. Harvard University Press.
  9.  82
    John R. Searle (1990). Consciousness, Explanatory Inversion and Cognitive Science. Behavioral and Brain Sciences 13 (1):585-642.
    Cognitive science typically postulates unconscious mental phenomena, computational or otherwise, to explain cognitive capacities. The mental phenomena in question are supposed to be inaccessible in principle to consciousness. I try to show that this is a mistake, because all unconscious intentionality must be accessible in principle to consciousness; we have no notion of intrinsic intentionality except in terms of its accessibility to consciousness. I call this claim the The argument for it proceeds in six steps. The essential point is that (...)
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  10. John R. Searle, Barry Smith, Leo Zaibert & Josef Moural (2001). Rationality in Action: A Symposium. Philosophical Explorations 4 (2):66 – 94.
    John Searle's forthcoming book 'Rationality in Action' presents a sophisticated and innovative account of the rationality of action. In the book Searle argues against what he calls the classical model of rationality. In the debate that follows Barry Smith challenges some implications of Searle's account. In particular, Smith suggests that Searle's distinction between observer-relative and observer-independent facts of the world is ill suited to accommodate moral concepts. Leo Zaibert takes on Searle's notion of the gap. The gap exists between the (...)
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  11. John R. Searle (2003). Rationality in Action. MIT Press.
    The study of rationality and practical reason, or rationality in action, has been central to Western intellectual culture. In this invigorating book, John Searle lays out six claims of what he calls the Classical Model of rationality and shows why they are false. He then presents an alternative theory of the role of rationality in thought and action. -/- A central point of Searle's theory is that only irrational actions are directly caused by beliefs and desires—for example, the actions of (...)
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  12. John R. Searle (2004). Mind: A Brief Introduction. Oxford University Press.
    "The philosophy of mind is unique among contemporary philosophical subjects," writes John Searle, "in that all of the most famous and influential theories are false." In Mind, Searle dismantles these famous and influential theories as he presents a vividly written, comprehensive introduction to the mind. Here readers will find one of the world's most eminent thinkers shedding light on the central concern of modern philosophy. Searle begins with a look at the twelve problems of philosophy of mind--which he calls "Descartes (...)
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  13. John Searle (2010). Making the Social World: The Structure of Human Civilization. Oxford University Press Uk.
    The renowned philosopher John Searle reveals the fundamental nature of social reality. What kinds of things are money, property, governments, nations, marriages, cocktail parties, and football games? Searle explains the key role played by language in the creation, constitution, and maintenance of social reality. We make statements about social facts that are completely objective, for example: Barack Obama is President of the United States, the piece of paper in my hand is a twenty-dollar bill, I got married in London, etc. (...)
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  14. Barry Smith & John Searle (2003). An Illuminating Exchange: The Construction of Social Reality. American Journal of Economics and Sociology 62 (2):285-309.
    Part 1 of this exchange consists in a critique by Smith of Searle’s The Construction of Social Reality focusing on Searle’s use of the formula ‘X counts as Y in context C’. Smith argues that this formula works well for social objects such as dollar bills and presidents where the corresponding X terms (pieces of paper, human beings) are easy to identify. In cases such as debts and prices and money in a banks computers, however, the formula fails, because these (...)
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  15.  10
    Maxwell Bennett, Daniel Dennett, Peter Hacker, John Searle & Daniel N. Robinson (2007). Neuroscience and Philosophy: Brain, Mind, and Language. Columbia University Press.
    In _Neuroscience and Philosophy_ three prominent philosophers and a leading neuroscientist clash over the conceptual presuppositions of cognitive neuroscience. The book begins with an excerpt from Maxwell Bennett and Peter Hacker's _Philosophical Foundations of Neuroscience_, which questions the conceptual commitments of cognitive neuroscientists. Their position is then criticized by Daniel Dennett and John Searle, two philosophers who have written extensively on the subject, and Bennett and Hacker in turn respond. Their impassioned debate encompasses a wide range of central themes: the (...)
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  16.  19
    John R. Searle (forthcoming). Insight and Error in Wittgenstein. Philosophy of the Social Sciences:0048393116649969.
    For me, personally, Wittgenstein’s philosophy poses the greatest challenge: if he is right, the sort of philosophy I am attempting to do is impossible. Wittgenstein argued powerfully that there can be no such thing as a general philosophical theory of language, mind, consciousness, society, and so on. I wanted and still do want to do precisely that: to present a general philosophical theory of language, mind, consciousness, society, and so on.
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  17.  47
    John Searle (1985). Expression and Meaning. Cambridge University Press.
    John Searle's Speech Acts made a highly original contribution to work in the philosophy of language. Expression and Meaning is a direct successor, concerned to develop and refine the account presented in Searle's earlier work, and to extend its application to other modes of discourse such as metaphor, fiction, reference, and indirect speech arts. Searle also presents a rational taxonomy of types of speech acts and explores the relation between the meanings of sentences and the contexts of their utterance. The (...)
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  18. John Searle (1990). Collective Intentions and Actions. In Philip R. Cohen Jerry Morgan & Martha Pollack (eds.), Intentions in Communication. MIT Press 401-415.
  19.  13
    John Searle (1980). Intrinsic Intentionality. Behavioral and Brain Sciences 3 (3):450.
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  20. John R. Searle, What is an Institution?
    When I was an undergraduate in Oxford, we were taught economics almost as though it were a natural science. The subject matter of economics might be different from physics, but only in the way that the subject matter of chemistry or biology is different from physics. The actual results were presented to us as if they were scientific theories. So when we learned that savings equals investment, it was taught in the same tone of voice as one teaches that force (...)
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  21. John R. Searle (1997). The Mystery of Consciousness. Granta Books.
     
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  22. John R. Searle (1964). How to Derive "Ought" From "Is". Philosophical Review 73 (1):43-58.
  23.  50
    John R. Searle (1991). Intentionalistic Explanations in the Social Sciences. Philosophy of the Social Sciences 21 (3):332-344.
    The dispute between the empiricist and interpretivist conceptions of the social sciences is properly conceived not as a matter of reduction or covering laws. Features specific to the social sciences include the following. Explanations of human behavior make reference to intentional causation; social phenomena are permeated with mental components and are self-referential; social science explanations have not been as successful as those in natural science because of their concern with intentional causation, because their explanations must be identical with the propositional (...)
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  24.  63
    John Searle & Daniel Vanderveken (1985). Foundations of Illocutionary Logic. Cambridge University Press.
    This is a formal and systematic study of the logical foundations of speech act theory.
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  25. John R. Searle (1979). The Intentionality of Intention and Action. Inquiry 22 (1-4):253 – 280.
    This article presents a sketch of a theory of action. It does so by locating the relation of intention to action -vithin a general theory of Intentionality. It introduces a distinction between ptiorintentions and intentions in actions; the concept of the experience of acting; and the thesis that both prior intentions and intentions in action are causally self-referential. Each of these is independently motivated, but together they allow suggested solutions to several outstanding problems within action theory (deviant causal chains, the (...)
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  26. John R. Searle (1958). Proper Names. Mind 67 (266):166-173.
  27. John R. Searle (2002). Consciousness and Language. Cambridge: Cambridge University Press.
    One of the most important and influential philosophers of the last 30 years, John Searle has been concerned throughout his career with a single overarching question: how can we have a unified and theoretically satisfactory account of ourselves and of our relations to other people and to the natural world? In other words, how can we reconcile our common-sense conception of ourselves as conscious, free, mindful, rational agents in a world that we believe comprises brute, unconscious, mindless, meaningless, mute physical (...)
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  28. John R. Searle (1990). Is the Brain a Digital Computer? Proceedings and Addresses of the American Philosophical Association 64 (November):21-37.
    There are different ways to present a Presidential Address to the APA; the one I have chosen is simply to report on work that I am doing right now, on work in progress. I am going to present some of my further explorations into the computational model of the mind.\**.
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  29. John R. Searle (2000). Consciousness. Intellectica 31:85-110.
  30. John Searle, Social Ontology: Some Basic Principles.
    The aim of this article is to explore the problem of social ontology. The form that the exploration will take is a development of the argument that I presented in The Construction of Social Realty[2]. I will summarize some of the results of that book and then develop the ideas further.
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  31. John R. Searle (1984). Intentionality and its Place in Nature. Synthese 38 (October):87-100.
    Int. intr nseca i derivada. Condicions de satisfacci . Atribuci literal i metaf rica d'Int. Int. intr nseca-cervell. Ment-cervell. Panorama Filosof a de la Ment. Ryle. Causaci intencional. Teleolog a. Explicaci de les CC. Socials.
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  32. John R. Searle (1978). Literal Meaning. Erkenntnis 13 (1):207 - 224.
  33. John R. Searle (1990). Is the Brain's Mind a Computer Program? Scientific American 262 (1):26-31.
  34.  16
    John R. Searle (1990). Who is Computing with the Brain? Behavioral and Brain Sciences 13 (4):632-642.
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  35. John R. Searle (1979). What is an Intentional State? Mind 88 (January):74-92.
  36. John R. Searle (1998). Mind, Language and Society Philosophy in the Real World.
  37. John R. Searle (1984). Indeterminacy, Empiricism, and the First Person. Journal of Philosophy 81 (March):123-146.
  38. John R. Searle (2001). Free Will as a Problem in Neurobiology. Philosophy 76 (298):491-514.
    The problem of free will arises because of the conflict between two inconsistent impulses, the experience of freedom and the conviction of determinism. Perhaps we can resolve these by examining neurobiological correlates of the experience of freedom. If free will is not to be an illusion, it must have a corresponding neurobiological reality. An explanation of this issue leads us to an account of rationality and the self, as well as how consciousness can move bodies at all. I explore two (...)
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  39.  7
    John R. Searle (1980). Rules and Causation. Behavioral and Brain Sciences 3 (1):37.
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  40. John R. Searle (2002). Why I Am Not a Property Dualist. Journal of Consciousness Studies 9 (12):57-64.
    I have argued in a number of writings[1] that the philosophical part (though not the neurobiological part) of the traditional mind-body problem has a fairly simple and obvious solution: All of our mental phenomena are caused by lower level neuronal processes in the brain and are themselves realized in the brain as higher level, or system, features. The form of causation is.
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  41. John R. Searle (1987). Minds and Brains Without Programs. In Colin Blakemore (ed.), Mindwaves. Blackwell
     
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  42.  9
    John R. Searle (1982). Expression and Meaning: Studies in the Theory of Speech Acts. Philosophical Review 91 (3):488-493.
    John Searle's Speech Acts made a highly original contribution to work in the philosophy of language. Expression and Meaning is a direct successor, concerned to develop and refine the account presented in Searle's earlier work, and to extend its application to other modes of discourse such as metaphor, fiction, reference, and indirect speech arts. Searle also presents a rational taxonomy of types of speech acts and explores the relation between the meanings of sentences and the contexts of their utterance. The (...)
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  43. John R. Searle (2000). Consciousness, Free Action and the Brain. Journal of Consciousness Studies 7 (10):3-22.
    Commentary on John Searle's Article John Searle presents a philosopher's view of how conscious experience and free action relate to brain function. That view demands an examination by a neuroscientist who has experimentally investigated this issue.
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  44.  5
    John R. Searle (2016). The Future of Philosophy. Nova et Vetera 14 (2):543-558.
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  45. John R. Searle (1994). Animal Minds. Midwest Studies in Philosophy 19 (1):206-219.
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  46. John R. Searle (1968). Austin on Locutionary and Illocutionary Acts. Philosophical Review 77 (4):405-424.
  47. John R. Searle (1991). Consciousness, Unconsciousness and Intentionality. Philosophical Issues 1 (1):45-66.
  48. John R. Searle (2008). Philosophy in a New Century: Selected Essays. Cambridge University Press.
    Introduction -- Philosophy in a new century -- Social ontology : some basic principles -- The Turing Test : years later -- Years in the C hinese Room -- Is the brain a digital computer? -- The phenomenological illusion -- The self as a problem in philosophy and neurobiology -- Why I am not a property dualist -- Fact and value, 'is' and 'ought' and reasons for action -- The unity of the proposition.
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  49. John R. Searle (1962). Meaning and Speech Acts. Philosophical Review 71 (4):423-432.
  50. John R. Searle (1989). How Performatives Work. Linguistics and Philosophy 12 (5):535 - 558.
  51. Nothing found.