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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 ...
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".
Thus, mental facts are based on physical facts, and both physical and mental facts are required for the construction of social reality. [ 3 ] According to John Searle , mental facts may be intentional or nonintentional, depending on whether or not they are directed at something.
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 ...
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.
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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