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John Searle and His Critics (Ernest Lepore and Robert Van Gulick, eds.; 1991) John Searle (Barry Smith, ed.; 2003) John Searle and the Construction of Social Reality (Joshua Rust; 2006) Intentional Acts and Institutional Facts (Savas Tsohatzidis, ed.; 2007) Searle's Philosophy and Chinese Philosophy: Constructive Engagement (Bo Mou, ed.; 2008)
Searle argued that such institutional realities interact with each other in what he called "systematic relationships (e.g., governments, marriages, corporations, universities, armies, churches)" [10] to create a multi-layered social reality. For Searle, language was the key to the formation of social reality because "language is precisely ...
During the 20th century, philosopher John Searle and sociologists Peter Berger and Thomas Luckmann argued that some socially constructed realities—such as property ownership, citizenship, and marital status—should be considered forms of objective fact, and posited the existence of such socially constructed objective facts as a philosophical or methodological problem to be explored.
In this 2019 paper, [2] Lynne Rudder Baker presents John Searle's account of social ontology, with the "startling discovery" that his social ontology is entirely epistemic (rather than ontological). She then presents her own view of "social reality, on which social phenomena are ontologically significant".
These deep-seated modes of understanding provide largely pre-reflexive parameters within which people imagine their social existence—expressed, for example, in conceptions of 'the global', 'the national', 'the moral order of our time'." [2] John R. Searle uses the expression "social reality" rather than "social imaginary". [3]: 4
In the contemporary debate, one of the main theories of social objects [2] has been proposed by the American philosopher John R. Searle, in particular in his book The Construction of Social Reality (1995). Searle's ontology recognizes the sphere of social objects, defining them as higher order objects with respect to physical objects, in ...
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John Searle's 1990 paper, "Collective Intentions and Actions" offers another interpretation of collective action. In contrast to Tuomela and Miller, Searle claims that collective intentionality is a "primitive phenomenon, which cannot be analyzed as the summation of individual intentional behavior". [11]