 For example, an individual who designs a hammer, or who uses the heel of her shoe to pound in a nail, believing these items to have the capacity to deliver a hard blow and intending to use that effect for her purposes, endows them with the relevant function forthwith. John Searle (1995) calls such artifact functions “agentive” functions to distinguish them from the “non-agentive” functions of biological traits. Searle also distinguishes a special sub-category of agentive functions which he terms “status” functions. These are related in a relatively arbitrary way to the physical structure of the artifact. Money, for example, runs the gamut from gold ingots to bitcoin. Its functions—medium of exchange, measure of value, and so on—are imposed on these physical bearers by our collective acceptance of them as money. According to Searle, the intentional states constituting this collective acceptance create an “institutional fact” that would not exist without collective human agency. Status functions thus illustrate not only the creative capacity of human intentionality already foregrounded in Neander’s account, but also its typically collective nature in the case of artifact function. Searle supplies an account of collective intentionality to underwrite this feature. Other authors who subscribe to intentionalist theories of artifact function include Randall Dipert (1993), Peter McLaughlin (2001), Lynne Rudder Baker (2007), and Simon Evnine (2016).