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  1. On the Distinctively Human: Two Perspectives on the Evolution of Language and Conscious Mind.Osmo Kivinen & Tero Piiroinen - 2012 - Journal for the Theory of Social Behaviour 42 (1):87-105.
    In this paper, two alternative naturalistic standpoints on the relations between language, human consciousness and social life are contrasted. The first, dubbed “intrinsic naturalism,” is advocated among others by the realist philosopher John Searle; it starts with intrinsic intentionality and consciousness emerging from the brain, explains language as an outgrowth of consciousness and ends with institutional reality being created by language-use. That standpoint leans on what may be described as the standard interpretation of Darwinian evolution. The other type of naturalism, (...)
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  • Truth and validity in grounded theory – a reconsidered realist interpretation of the criteria: fit, work, relevance and modifiability.Kirsten Lomborg & Marit Kirkevold - 2003 - Nursing Philosophy 4 (3):189-200.
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  • Institutional objects, reductionism and theories of persistence.Tobias Hansson Wahlberg - 2014 - Dialectica 68 (4):525-562.
    Can institutional objects be identified with physical objects that have been ascribed status functions, as advocated by John Searle in The Construction of Social Reality (1995)? The paper argues that the prospects of this identification hinge on how objects persist – i.e., whether they endure, perdure or exdure through time. This important connection between reductive identification and mode of persistence has been largely ignored in the literature on social ontology thus far.
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  • The non-existence of institutional facts.Friedrich Christoph Dörge & Matthias Holweger - 2021 - Synthese 199: 4953–4974.
    That certain paper bills have monetary value, that Vladimir Putin is the president of Russia, and that Prince Philip is the husband of Queen Elizabeth II: such facts are commonly called ‘institutional facts’. IFF are, by definition, facts that exist by virtue of collective recognition. The standard view or tacit belief is that such facts really exist. In this paper we argue, however, that they really do not—they really are just well-established illusions. We confront realism about IFF with six criteria (...)
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  • (1 other version)Searle on social institutions: A critique.Wolfgang Balzer - 2002 - Dialectica 56 (3):195–211.
    The dominant “harmonious” notion of a social institution used by Searle in the discussion of social facts is critically reconsidered. It is argued that an essential ingredient is missing from this notion, namely the harming feature of power. The harmonious view treats power as an important part of social institutions, but takes into account only its beneficial side. This led to a thoroughly positive notion of social institutions which makes us blind to the harm they inflict, the duality of those (...)
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  • (1 other version)Searle on Social Institutions: A Critique.Wolfgang Balzer - 2002 - Dialectica 56 (3):195-211.
    The dominant “harmonious” notion of a social institution used by Searle in the discussion of social facts is critically reconsidered. It is argued that an essential ingredient is missing from this notion, namely the harming feature of power. The harmonious view treats power as an important part of social institutions, but takes into account only its beneficial side. This led to a thoroughly positive notion of social institutions which makes us blind to the harm they inflict, the duality of those (...)
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  • Searle's realism deconstructed.Sam Page - 2004 - Philosophical Forum 35 (3):249-274.
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