 In his first contribution to this debate, John Searle criticized Tuomela’s and Miller’s account as typical “in that it attempts to reduce collective intentions to individual intentions plus beliefs” (Searle 1990: 404; cf. Searle 2010: 46). In particular, Searle rejects the idea of reducing ‘we’-attitudes to ‘I’-attitudes. But he does not understand the reverse claim, according to which collective intentionality is irreducible or “primitive” (Searle 1990: 404), as having an impact on the internalist claim that all intentionality “has to exist inside individuals’ heads” (Searle 2010: 44; cf. Searle 1990: 406). From Searle’s perspective, Tuomela and Miller are right in not positing the existence of a form of intentionality that somehow transcends individuals’ minds, but they go wrong in claiming that we-intentions can be reduced to I-intentions plus beliefs. Such a reduction fails, Searle holds, because thinking and conceiving of a joint action in the “we”-form is the core characteristic of cooperation. When A and B go to the Taj Mahal together, Searle’s account has it that each of them has the thought “We are going to the Taj Mahal” in his head; and this is what makes theirs a joint action, since each derives his contributory or participatory intention from his collective intention, assuming that the respective other will perform his contribution (cf. Searle 2010: 52–53).