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Construction of Social Reality, by John R. Searle
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Discusses the questions of how social facts come into being, how stable they are, and how cultural knowledge is constructed.
- Sales Rank: #1433658 in Books
- Published on: 1995-03-01
- Original language: English
- Number of items: 1
- Dimensions: 9.58" h x .97" w x 6.45" l,
- Binding: Hardcover
- 241 pages
About the Author
John Searle is the Slusser Professor of Philosophy at the University of California, Berkeley. He was awarded the Jean Nicod Prize in 2002 and the National Humanities Medal in 2004.
Most helpful customer reviews
0 of 0 people found the following review helpful.
An interesting and heartfelt book, but it ignores the ...
By Harpo
An interesting and heartfelt book, but it ignores the previous work with nearly the same title by Berger & Luckmann; The Social Construction of Reality!
82 of 90 people found the following review helpful.
Social Construction without the Ideology
By D. S. Heersink
This book is another one of Searle's rigorous and complex effort at philosophizing, and yet one of his most readable. I think we are indebted to his research assistant for the clarity of locution and punctuation -- two areas where Searle can be vulnerable. This book also uses many concepts discussed at length in two of his other books: "Speech Acts" and "Intentionality." Having read these two other books, while definitely helpful, is not necessary, as Searle is kind enough to describe his meanings and references as he goes along. And he goes along at quite a rapid clip. This is, moreover, one of those books one cannot afford to skip a sentence without serious impairment of further understanding.
With these caveats in mind, I highly recommend this tour of Searle's defense of naive realism in modern analytic terms. He is highly analytic, and builds quite a fortress that he is pained to defend against criticisms of circularity. Nowhere is this charge more appropriate than in his defense of language as simultaneously being an "institutional" and "brute" fact. Each reader will have to decide whether or not he succeeds, but, if he has failed, it is not for a lack of effort.
Of all Searle's books, this is the one I enjoyed the most. Searle is an excellent analytic philosopher, but a grammarian he's not. His lack of grammatical discipline usually interferes with his philosophizing and frequently plagues his other works, but is completely remedied in this book. It's not an "elegant" work, by any means, but it is clear, concise, and comprehensible. His arguments are thoroughly explained, developed, and explored, so that even a novice could follow his impeccable logic. And, there are an abundance of arguments, new linguistic devices, and formulations and reformulation of his ideas to sustain his central motif: Objective reality is objectively real.
This is a great display of analytic thoroughness, coupled with a generous amplification of his ideas. A truly "fun" read.
19 of 21 people found the following review helpful.
Searle: Primus Inter Pares
By Aidan McDowell
John Searle is a philosopher's philosopher. He's also scrupulously honest to a fault. When reading him, one never has to stop and wonder whether he really believes what he's saying. The present work, "The Construction of Social Reality" (CSR)" is no exception. Lucid, cogent, packed with insights, CSR is vintage Searle--a thinker who just seems to get better and better with age. Nowadays one can no more ignore Searle than could a medieval thinker ignore Aristotle, or a modern thinker ignore Kant. When I begin writing on any philosophical subject, I always check to see whether Searle is close by.
CSR offers the most perspicuous account of "social facts" or "institutional facts" of any work I know of, except, perhaps, Chapter 5 of Searle's earlier work, "Intentionality." I would recommend that anyone interested in the subject read that chapter together with CSR. The focus of Chapter 5 is "the Background." Searle develops this notion at great length in CSR, especially in Chapter 6. (The great strength of CSR is the logical progression of topics from one chapter to the next.) The idea of the Background has been around at least since Husserl and Heidegger, and is a key element in Heidegger's analysis in "Being and Time." To be sure, Searle does not slavishly follow Heidegger; the two thinkers have very different takes on what intentionality is. (An especially lucid analysis of the difference between Searle and Heidegger can be found in Hubert Dreyfus' classic introduction to Heidegger, "Being-In-The-World.") But anyone who has had second thoughts about running headlong into the thicket of Heideggerian prose can hardly do better than start with Searle. After all, when we're doing philosophy, it's always a good idea to understand the problem we're trying to solve, and the questions we're trying to answer. And Heidegger doesn't make it easy to do this. Searle does.
Not that Searle is perfect. Like most philosophers, he doesn't always resist the urge to engage in speculative metaphysics. This he does early on in CSR. For example, he writes: "Since our investigation is ontological, i.e., about how social facts exist, we need to figure out how social reality fits into our overall ontology, i.e., how the existence of social facts relates to other things that exist. We will have to make some substantive presuppositions about how the world is in fact in order that we can even pose the questions we are trying to answer. We will be talking about how social reality fits into a larger ontology, but in order to do that, we will have to describe some of the features of that larger ontology." (CSR, 5-6.)
Yes, we do have to make presuppositions. But here is one point on which Searle and Heidegger differ; and I'm inclined to side with Heidegger. We don't really have to get clear on what our presuppositions are; and, in fact, it's doubtful that we ever do. When we think we do, we invariably get entangled in a speculative venture. The whole foundationalist notion that we must begin with "clear and distinct ideas" rings a bit archaic nowadays. Searle tries to achieve clarity by accepting as incontrovertible axioms which, for him, mark out the boundaries of any human cognitive enterprise. Listen to Searle: "The truth is, for us, most of our metaphysics is derived from physics (including the other natural sciences). Many features of the contemporary natural science conception of reality are still in dispute and still problematic . . . But two features of our conception of reality are not up for grabs. They are not, so to speak, optional for us as citizens of the late twentieth and early twenty-first century. It is a condition of your being an educated person in our era that you are apprised of these two theories: the atomic theory of matter and the evolutionary theory of biology." (CSR, 6.)
It is true that an educated person must be "apprised" of these two theories. It doesn't follow however, that one give them the foundational significance which Searle claims for them. What matters is not our metaphysics, but our presuppositions. And, as Heidegger would insist, we can't get clear about them by appealing to science. In fact, science is not interested in our "conception of reality" or the ultimate origins of things. If our presuppositions get in the way of our ability to do science, we may have to change them in part. But this doesn't mean that we have to draw a picture of ultimate reality in its totality in order to proceed with science. Again, this is just not something that scientists care about. I submit that Searle's analysis of institutional facts can go forward whether he's a committed naturalist or a believer in divine revelation.
But then, again, none of this matters to a reader who wants to know about how social reality is put together. And for that, this is the definitive source. Searle long ago earned his status as primus inter pares in the philosophical community. Whether he's as much a thinker for everyone else is less certain. In an age when muddled thinking is deemed virtuous, and most people have learned all they know about philosophy from Oprah Winfrey, one must probably conclude that Searle will always be at home among his own. He'll never been invited to appear on a daytime talk show. To his credit, I'm confident he wouldn't accept the invitation. I wish I could give CSR ten stars instead of five.
Aidan McDowell
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