Academic freedom and tenure, both cherished institutions of higher education, are currently under attack by many both outside and within the academy. Richard DeGeorge argues that they can be defended on ethical grounds only if they are joined with appropriate accountability, publicly articulated and defended standards, and conscientious enforcement of these standards by academic institutions and the members of the academic community. He discusses the ethical justification of tenure and academic freedom, as well as ethical issues in their implementation. He argues that academic freedom, which is the basis for tenure, is not license nor the same as freedom of speech. Properly understood and practiced, both academic freedom and tenure exist not to benefit faculty members or their institutions, but to benefit an open society in which they thrive and of which they are an important part.

John R. Searle has made profoundly influential contributions to three areas of philosophy: philosophy of mind, philosophy of language, and philosophy of society. This volume gathers together in accessible form a selection of his essays in these areas. They range widely across social ontology, where Searle presents concise and informative statements of positions developed in more detail elsewhere; artificial intelligence and cognitive science, where Searle assesses the current state of the debate and develops his most recent thoughts; and philosophy of language, where Searle connects ideas from various strands of his work in order to develop original answers to fundamental questions. There are also explorations of the limitations of phenomenological inquiry, the mind-body problem, and the nature and future of philosophy. This rich collection from one of America's leading contemporary philosophers will be valuable for all who are interested in these central philosophical questions.

John R. Searle has made profoundly influential contributions to three areas of philosophy: philosophy of mind, philosophy of language, and philosophy of society. This volume gathers together in accessible form a selection of his essays in these areas. They range widely across social ontology, where Searle presents concise and informative statements of positions developed in more detail elsewhere; artificial intelligence and cognitive science, where Searle assesses the current state of the debate and develops his most recent thoughts; and philosophy of language, where Searle connects ideas from various strands of his work in order to develop original answers to fundamental questions. There are also explorations of the limitations of phenomenological inquiry, the mind-body problem, and the nature and future of philosophy. This rich collection from one of America's leading contemporary philosophers will be valuable for all who are interested in these central philosophical questions.

One of the most important and influential philosophers of the last 30 years, John Searle has been concerned throughout his career with a single overarching question: how can we have a unified and theoretically satisfactory account of ourselves and of our relations to other people and to the natural world? In other words, how can we reconcile our common-sense conception of ourselves as conscious, free, mindful, rational agents in a world that we believe includes brute, unconscious, mindless, meaningless, mute physical particles in fields of force? The essays in this collection are related to this broad overarching issue that unites the diverse strands of Searle's work. As many as these essays have previously only been available in relatively obscure books and journals, this collection will be of particular interest to philosophers and those in psychology and linguistics. Since 1959, John R. Searle has been Professor of Philosophy at the University of California at Berkeley, where he is now the Mills Professor of the Philosophy of Mind and Language. His many books include Mind Language and Society, (Basic, 1998). The Construction of Social Reality, (Free Press, 1997), and Speech Acts, (Cambridge, 1969). His works have been translated in 21 languages. Seale has received many prizes, awards and honors, including the Fulbright Award (twice), the Guggenheim, and ACLS Fellowships.

A direct successor to Searle's Speech Acts (C.U.P. 1969), Expression and Meaning refines earlier analyses and extends speech-act theory to new areas including indirect and figurative discourse, metaphor and fiction.

This is a formal and systematic study of the logical foundations of speech act theory. The study of speech acts has been a flourishing branch of the philosophy of language and linguistics over the last two decades, and John Searle has of course himself made some of the most notable contributions to that study in the sequence of books Speech Acts (1969), Expression and Meaning (1979) and Intentionality (1983). In collaboration with Daniel Vanderveken he now presents the first formalised logic of a general theory of speech acts, dealing with such things as the nature of an illocutionary force, the logical form of its components, and the conditions of success of elementary illocutionary acts. The central chapters present a systematic exposition of the axioms and general laws of illocutionary logic.

Although third in sequence, this work provides the philosophical foundations for the author's Speech Acts (1969) and Expression and Meaning (1979) in which a highly original and influential approach to the study of language is developed.

"Written in an outstandingly clear and lively style, it provokes its readers to rethink issues they may have regarded as long since settled." TLS

This short treatise looks at how we construct a social reality from our sense impressions; at how, for example, we construct a "five-pound note" with all that implies in terms of value and social meaning, from the printed piece of paper we see and touch.

"The philosophy of mind is unique among contemporary philosophical subjects," writes John Searle, "in that all of the most famous and influential theories are false." One of the world's most eminent thinkers, Searle dismantles these theories as he presents a vividly written, comprehensive introduction to the mind. He begins with a look at the twelve problems of philosophy of mind--which he calls "Descartes and Other Disasters"--problems which he returns to throughout the volume, as he illuminates such topics as materialism, consciousness, the mind-body problem, intentionality, mental causation, free will, and the self. The book offers a refreshingly direct and engaging introduction to one of the most intriguing areas of philosophy.

In this major new work, John Searle launches a formidable attack on current orthodoxies in the philosophy of mind. More than anything else, he argues, it is the neglect of consciousness that results in so much barrenness and sterility in psychology, the philosophy of mind, and cognitive science: there can be no study of mind that leaves out consciousness. What is going on in the brain is neurophysiological processes and consciousness and nothing more -- no rule following, no mental information processing or mental models, no language of thought, and no universal grammar. Mental events are themselves features of the brain, "like liquidity is a feature of water."

Beginning with a spirited discussion of what's wrong with the philosophy of mind, Searle characterizes and refutes the philosophical tradition of materialism. But he does not embrace dualism. All these "isms" are mistaken, he insists. Once you start counting types of substance you are on the wrong track, whether you stop at one or two. In four chapters that constitute the heart of his argument, Searle elaborates a theory of consciousness and its relation to our overall scientific world view and to unconscious mental phenomena. He concludes with a criticism of cognitive science and a proposal for an approach to studying the mind that emphasizes the centrality of consciousness to any account of mental functioning.

In his characteristically direct style, punctuated with persuasive examples, Searle identifies the very terminology of the field as the main source of truth. He observes that it is a mistake to suppose that the ontology of the mental is objective and to suppose that the methodology of a science of the mind must concern itself only with objectively observable behavior; that it is also a mistake to suppose that we know of the existence of mental phenomena in others only by observing their behavior; that behavior or causal relations to behavior are not essential to the existence of mental phenomena; and that it is inconsistent with what we know about the universe and our place in it to suppose that everything is knowable by us.

"Minds, Brains and Science" takes up just the problems that perplex people, and it does what good philosophy always does: it dispels the illusion caused by the specious collision of truths. How do we reconcile common sense and science? Searle argues vigorously that the truths of common sense and the truths of science are both right and that the only question is how to fit them together.

Searle explains how we can reconcile an intuitive view of ourselves as conscious, free, rational agents with a universe that science tells us consists of mindless physical particles. He briskly and lucidly sets out his arguments against the familiar positions in the philosophy of mind, and details the consequences of his ideas for the mind-body problem, artificial intelligence, cognitive science, questions of action and free will, and the philosophy of the social sciences.