 These phenomenologically motivated critics deny that TT provides an accurate description of what we do when we make sense of actions in everyday life (Herschbach 2008; Strijbos &amp; de Bruin 2012). For example, often when we are interested in another’s reasons for acting, we get at their reason by being told directly why they acted thus and so though second-personal exchanges, obviating the need to infer or attribute mental states to the other (Hutto 2004, 2008). To understand FP exchanges of this kind aright is, in McGeer’s words, to recognize that we do not “interact with one another as scientist to object, as observer to observed” (2007: 146).