entail that they owe the grocer compensation equal to the service that was provided. While Anscombe does acknowledge that an institutional context is necessary for a particular description to make sense, it does not necessarily follow that a particular set of facts holding true in an institutional context entails the fact brute relative to it. To wit, if the example is indeed considered in the institutional context necessary for descriptions of 'owing', it could still be the case that the customer does not owe the grocer, per the counterexample of a film production. This fundamental ambiguity is essentially what makes a fact brute relative to other facts. That being said, Anscombe does argue that under normal circumstance, such a fact is actually entailed. That is, if it is true that a customer requested potatoes, etc., then under normal circumstances the customer would indeed owe the grocer money. However, because such entailment is conditional on such a set of facts holding true under a particular set of circumstances, the fact entailed is still fundamentally brute relative to such facts, just that in such a case the leap in inference occurs at the level of the circumstances, not that of the facts themselves. Finally, if a fact brute relative to other facts holds true, it follows that some set of facts it is brute relative to is also true, e.g. if the customer owes the grocer money, then it follows that the grocer supplied them with potatoes. After all, had they not done so, then the customer would not owe them money. As such, given some fact brute relative to other facts, there is a range of facts, such that a set of them will hold if the fact brute relative to them also holds. That being said, Anscombe argues that the full range of facts that some fact can be brute relative to cannot be known exhaustively. The rough range can be sketched out with relevant, paradigmatic examples, but the full range of such facts cannot be known, as one can theoretically always suppose a new special context that changes the range. Searle John Searle developed Anscombe's concept of brute facts into what he called brute physical facts—such as that snow is on Mt. Everest—as opposed to social or institutional facts, dependent for their existence on human agreement. Thus, he considered money to be an institutional fact, which nevertheless rested ultimately