 The second assumption, namely, that moral blameworthiness of all kinds is grounded in the bad intentions of moral agents who cause harm, is also very useful to critics of collective responsibility, since it enables them to stipulate that collective responsibility requires, not just group intentions, but the ability of groups to have bad intentions or at least to be morally faulty. How, critics ask, can groups, as distinct from their individual members, be understood to have bad intentions? to be morally faulty? to have a moral character, faulty or not? How, in other words, can they be understood as appropriate bearers of moral blameworthiness, guilt, or shame?