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  1. Intentionality: An Essay in the Philosophy of Mind.John R. Searle - 1983 - New York: Cambridge University Press.
    John Searle's Speech Acts (1969) and Expression and Meaning (1979) 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, (...)
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  • (1 other version)Minds, brains, and programs.John Searle - 1980 - 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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  • (1 other version)Minds, Brains, and Programs.John Searle - 2003 - In John Heil (ed.), Philosophy of Mind: A Guide and Anthology. New York: Oxford University Press.
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  • The ‘causal power’ of machines.Zenon W. Pylyshyn - 1980 - Behavioral and Brain Sciences 3 (3):442-444.
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  • The Monadology.Gottfried Wilhelm Leibniz - 2007 - In Aloysius Martinich, Fritz Allhoff & Anand Vaidya (eds.), Early Modern Philosophy: Essential Readings with Commentary. Oxford: Wiley-Blackwell.
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  • The milk of human intentionality.Daniel Dennett - 1980 - Behavioral and Brain Sciences 3 (3):428-430.
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  • Intensional Concepts in Propositional Semantic Networks.Anthony S. Maida & Stuart C. Shapiro - 1982 - Cognitive Science 6 (4):291-330.
    An integrated statement is made concerning the semantic status of nodes in a propositional semantic network, claiming that such nodes represent only intensions. Within the network, the only reference to extensionality is via a mechanism to assert that two intensions have the same extension in same world. This framework is employed in three application problems to illustrate the nature of its solutions.The formalism used here utilizes only assertional information and no structural, or definitional, information. This restriction corresponds to many of (...)
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  • Thought and thought experiments.David Cole - 1984 - Philosophical Studies 45 (May):431-44.
    Thought experiments have been used by philosophers for centuries, especially in the study of personal identity where they appear to have been used extensively and indiscriminately. Despite their prevalence, the use of thought experiments in this area of philosophy has been criticized in recent times. Bernard Williams criticizes the conclusions that are drawn from some experiments, and retells one of these experiments from a different perspective, a retelling which leads to a seemingly opposing result. Wilkes criticizes the method of thought (...)
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  • Reflections on Searle.Douglas R. Hofstadter - 1981 - In Douglas R. Hofstadter & Daniel Clement Dennett (eds.), The Mind's I: Fantasies and Reflections on Self and Soul. New York: Basic Books.
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  • Reductionism and religion.Douglas R. Hofstadter - 1980 - Behavioral and Brain Sciences 3 (3):433-434.
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  • I. it ain't the meat, it's the motion.Richard Sharvy - 1983 - Inquiry: An Interdisciplinary Journal of Philosophy 26 (1):125 – 131.
    John R. Searle has recently observed that something might instantiate a Chinese??understanding? computer program without having any understanding of Chinese. He thinks that this implies that instantiating such a program is ?never by itself a sufficient condition of intentionality?. I show that this phrase is incoherent, and that all that follows is that instantiating such a program is not in every case a sufficient condition for the given intentionality. But the conclusion to Searle's argument, thus revised, is neither new nor (...)
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