 According to collective acceptance accounts (Searle 1995 and 2010; Tuomela 2002; Ludwig 2017), social institutions are created and maintained by collective acceptance. Collective acceptance accounts are constructivist; institutional facts and, therefore, institutions exist only in so far as they are collectively believed to exist or are otherwise the content of a collective attitude, such as a we-intention. Typically, such collective attitudes are not to be understood as reducible to individual attitudes or aggregates thereof. (Ludwig is an exception among collective acceptance adherents. According to him the so-called we-intentions constitutive of collective acceptance (Ludwig 2017: 132) are analysable in terms of interlocking individual intentions to achieve some outcome by means of a shared plan (Ludwig 2017: 26)). Thus Searle claims his notion of a collective intention or we-intention is a primitive notion that is not reducible to an individual intention, nor to an individual intention in conjunction with other individual attitudes such as individual beliefs (Searle 1995: 24–6; Searle 2010: Chapter 3). Searle’s invocation of an unanalysed allegedly primitive notion is controversial in the context of reductive accounts (Miller 2001; Bratman 2014; Ludwig 2016). On the other hand, Tuomela provides a non-reductive analysis of we-intentions. He makes a distinction between irreducibly collective we-mode attitudes and individualistic pro-group I-mode attitudes (Tuomela 2013: 6–7) and does so on the grounds that the former involve the intention to act together as a group. However, Tuomela is open to the objection that the notion of acting qua member of a group can itself be analysed as acting in according with an individual end which each agent has interdependently with the others (a shared interdependent end) (Miller 2010: 52–54). 