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1

Christensen, Carleton B. Language and intentionality: A critical examination of John Searle's later theory of speech acts and intentionality. Königshausen & Neumann, 1991.

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2

name, No. Speech acts, mind, and social reality: Discussions with John R. Searle. Kluwer Academic, 2001.

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3

Ajello, Francesca Di Lorenzo. Mente, azione e linguaggio nel pensiero di John R. Searle. F. Angeli, 1998.

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4

Armin, Burkhardt, ed. Speech acts, meaning, and intentions: Critical approaches to the philosophy of John R. Searle. W. de Gruyter, 1990.

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5

What Is a Speech Act? a Brief Introduction to Searle's Theory on Speech Acts. GRIN Verlag GmbH, 2016.

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6

Hanks, Peter. Types of Speech Acts. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198738831.003.0005.

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Classical speech act theory, in the tradition of Austin and Searle, is based on a picture of propositional content due to Frege. This picture takes propositions to be the primary bearers of truth conditions, and it incorporates a sharp distinction between content and force. In this paper I defend an alternative picture of propositional content, on which the primary bearers of truth conditions are the actions we perform in thinking and speaking about the world. Propositions are types of these actions, and they inherit their truth conditions from them. This picture abandons the distinction betwe
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7

Burkhardt, Armin. Speech Acts, Meaning and Intentions: Critical Approaches to the Philosophy of John R. Searle. De Gruyter, Inc., 1990.

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8

Burkhardt, Armin. Speech Acts, Meaning and Intentions: Critical Approaches to the Philosophy of John R. Searle (Foundations of Communication and Cognition). Walter de Gruyter, 1990.

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9

(Editor), G. Grewendorf, and G. Meggle (Editor), eds. Speech Acts, Mind, and Social Reality: Discussions with John R. Searle (Studies in Linguistics and Philosophy). Springer, 2002.

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10

Derrida/Searle: Deconstruction and Ordinary Language. Columbia University Press, 2014.

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11

Grewendorf, G., and G. Meggle. Speech Acts, Mind, and Social Reality: Discussions with John R. Searle. Springer London, Limited, 2012.

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12

(Editor), G. Grewendorf, and G. Meggle (Editor), eds. Speech Acts, Mind, and Social Reality: Discussions with John R. Searle (Studies in Linguistics and Philosophy). Springer, 2002.

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13

Der andere Austin: Zur Rekonstruktion/Dekonstruktion performativer Äusserungen, von Searle über Derrida zu Cavell und darüber hinaus. Transcript, 2009.

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14

Derrida, Searle: Déconstruction et langage ordinaire. Presses universitaires de France, 2009.

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15

Derrida, Searle: Deconstruction and ordinary language. Columbia University Press, 2014.

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16

Burkhardt, Armin. Speech Acts, Meaning and Intentions: Critical Approaches to the Philosophy of John R. Searle. de Gruyter GmbH, Walter, 2010.

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17

Reshaped Mind: Searle, the Biblical Writers, and Christ's Blood. BRILL, 2010.

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18

Gephart, Werner, and Christoph Suntrup, eds. The Normative Structures of Human Civilization. Klostermann, 2016. http://dx.doi.org/10.5771/9783465142935.

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John Searle´s social ontology seeks for nothing less than the fundamental "structure of human civilization". By trying to reconcile the description of the world by the natural sciences with our self-understanding as free, rational and conscious beings, he points to the core of meaningful social life with its institutions, rules and normative expectations. Searle´s often provocative project of explaining "the exact role of language in the creation, constitution, and maintenance of social reality" manifested in his book "Making the Social World" (2010) and outlined in this volume, is taken on by
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19

The reshaped mind: Searle, the biblical writers, and Christ's blood. Brill, 2011.

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20

Tilley, Terrence W. A Trajectory of Positions. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198821625.003.0008.

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This chapter defends three positions, developing arguments originally put forward in the author’s The Evils of Theodicy, published in 1991. First, the argument is made that the discourses of theodicy constitute speech acts that create more evils than they resolve, that they reduce evil to the sin and suffering of individuals, and that they ignore the power of irreducible structural and cultural evils such as racism and sexism. Secondly, the rejection of theodicy ushers in a ‘turn to practice’, and here the claim is advanced that the only solutions to the real problems of evil are practical, an
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21

Ludwig, Kirk. Declarations and Status Functions. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198789994.003.0012.

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Chapter 12 evaluates, in the light of the analysis of status functions in previous chapters, a recent claim by Searle that all institutional facts, and so all status functions, are created by declarative speech acts. An example of a declaration is an employer saying “You’re fired” to an employee and thereby making it the case that he is fired. The chapter argues that while declarations are often used, given background conventions in a community, to impose status functions on objects, they are not necessary, and that more generally the idea that status functions are imposed by representing that
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