The debate began in 1972, when, in his paper "Signature Event Context", Derrida analyzed J. L. Austin's theory of the illocutionary act. While sympathetic to Austin's departure from a purely denotational account of language to one that includes "force", Derrida was sceptical of the framework of normativity employed by Austin. He argued that Austin had missed the fact that any speech event is framed by a "structure of absence" (the words that are left unsaid due to contextual constraints) and by "iterability" (the constraints on what can be said, given by what has been said in the past). Derrida argued that the focus on intentionality in speech-act theory was misguided because intentionality is restricted to that which is already established as a possible intention. He also took issue with the way Austin had excluded the study of fiction, non-serious or "parasitic" speech, wondering whether this exclusion was because Austin had considered these speech genres governed by different structures of meaning, or simply due to a lack of interest. In his brief reply to Derrida, "Reiterating the Differences: A Reply to Derrida", Searle argued that Derrida's critique was unwarranted because it assumed that Austin's theory attempted to give a full account of language and meaning when its aim was much narrower. Searle considered the omission of parasitic discourse forms to be justified by the narrow scope of Austin's inquiry. Searle agreed with Derrida's proposal that intentionality presupposes iterability, but did not apply the same concept of intentionality used by Derrida, being unable or unwilling to engage with the continental conceptual apparatus. (This caused Derrida to criticize Searle for not being sufficiently familiar with perspectives on intentionality.) Searle also argued that Derrida's disagreement with Austin turned on his having misunderstood Austin's type–token distinction and his failure to understand Austin's concept of failure in relation to performativity. Some critics have suggested that Searle, by being so grounded in the analytical tradition that he was unable to engage with Derrida's continental phenomenological tradition, was at fault for the unsuccessful nature of the exchange.