 In Sellars’ view, we-intentions are intentions had by individuals; we-intending individuals have their own intention, and the action intended by a we-intending agent is limited to what the agent takes to be up to him- or herself. This means that the existence of we-intention does not imply that an intention is actually shared, an idea that resembles Searle’s claim that collective intentionality can be had by envatted brains (1990: 406). This raises the question of what has to be the case for a we-intending individual actually to intend together with others. One person’s we-intention does not make for a collective intention. Other we-intending individuals need to be around. But is it enough for an intention to be joint that other individuals happen to be around who have a we-intention with the exact same content? If one brain in a vat cannot we-intend alone, can two, if not together? How do the we-intentions of individual participants have to be related to each other in order to constitute a genuine collective intention? Sellars’ analysis may not provide a conclusive answer, but he presents at least two further insights that seem highly relevant to the current debate.