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In this book Searle extends upon his argument in his essay "How to Derive Ought from Is", where he argued that the institutional fact of making a promise by definition places one under a moral obligation to fulfill it. I hoped that he would clarify his argument and answer objections (for example, that promises are only kept for the instrumental purpose of maintaining one's reputation). However, I was gravely disappointed because his analysis of institutional facts is self-consciously naturalistic. Under his analysis, an individual's obligation to keep a promise is analogous to, for example, a batter's obligation to stop batting after three strikes. Institutional facts are created by constitutive rules accepted by collective agreement, and the rights and obligations that individuals have are determined by those constitutive rules. This analysis, while normative, seems not only to add nothing to prove the existence of external reasons, but also has some rather problematic consequences for moral philosophy: 1. Rights exist only by virtue of collective agreement and convention. Individuals deserve, are entitled to, or are owed only what society grants them. 2. Obligations should only be followed if it serves some desire or purpose of the individual. While obligations may exist objectively as part of an institution, the individual's reason to fulfill the obligation is purely instrumental. At the very least, the book is successful at answering emotivist arguments that normative statements are incoherent. Searle provides a very clear alternative: To say, "You ought to keep your promises," is to say, "There is an institution of promise-keeping, and within this institution to make a promise is to place yourself under an obligation to keep them." However, altogether I am unimpressed. 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.In The Construction of Social Reality, eminent philosopher John Searle examines the structure of social reality (or those portions of the world that are facts only by human agreement, such as money, marriage, property, and government), and contrasts it to a brute reality that is independent of human agreement. Searle shows that brute reality provides the indisputable foundation for all social reality, and that social reality, while very real, is maintained by nothing more than custom and habit. "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. --Goodreads.com. "John Searle has a distinctive intellectual style. It combines razor-sharp analysis with a swaggering chip-on-the-shoulder impudence that many of his opponents might find intolerably abrasive were it not for the good humour that pervades all he writes. This is a man who likes a good philosophical brawl."--New Scientist. 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. "John Searle has a distinctive intellectual style. It combines razor-sharp analysis with a swaggering chip-on-the-shoulder impudence that many of his opponents might find intolerably abrasive were it not for the good humour that pervades all he writes. This is a man who likes a good philosophical brawl." -- New Scientist

'john Searle Has A Distinctive Intellectual Style. It Combines Razor-sharp Analysis With A Swaggering Chip-on-the-shoulder Impudence That Many Of His Opponents Might Find Intolerably Abrasive Were It Not For The Good Humour That Pervades All He Writes. This Is A Man Who Likes A Good Philosophical Brawl.'new Scientist

In The Construction of Social Reality, John Searle argues that there are two kinds of facts--some that are independent of human observers, and some that require human agreement.