 A more general criticism of the content accounts and mode accounts of collective intentionality discussed in this and the previous section aims at the individualist framework within which they are formulated (see, e.g., Baier 1997; Stoutland 1997; Meijers 2003). More specifically, some authors have called for overcoming the intentional individualism the most prominent approaches to collective intentionality adopt (cf. Schmid 2009 and Schweikard 2011). This move involves leaving behind the view that all attitudes are (reducible to) attitudes by individuals, taken in isolation, and are to be verbalized in the ‘I’-form; this does away with the problem of circularity. The alternative here is to acknowledge that some attitudes take a genuine ‘we’-form and are rightly attributed to individuals standing in certain social relations. The point of such a non-individualist line is not to posit mysterious supra-individual forces or to undercut the intentional autonomy of individual agents, where these are the worries that seem to motivate the individualistic stance. It is, rather, to treat collective intentionality as irreducible with respect to its content and mode, and relational with respect to the structures that ground individuals’ reference to plural contents and their self-conception as subject-in-relations. A non-individualist account, according to which collective intentionality is irreducible and relational, relies on an analysis of the specific relations individuals are in when they share intentional attitudes with one another. One aspect—whose investigation is still in the early stages of development—that helps to further illuminate this is the particular nature of the first person plural indexical ‘we’ (cf. Gilbert 1989; Nunberg 1993; Pettit 2003; de Bruin 2009; Schweikard 2011; Schmid 2005).