 Some authors have developed qualified affirmative responses to the first of these questions and claimed that groups can indeed be subjects (or bearers) of intentional states. One apparently straightforward approach consists in applying the ‘intentional stance’ to groups, i.e., in making groups’ status as intentional subjects dependent on whether their behavior can be interpreted as intentional (cf. Tollefsen 2002a, 2002b, and 2015). For instance, if I see a number of people trying to pull a car out of a ditch, I may be warranted in ascribing relevant beliefs and desires to the group, as in “the group wants to move the car back onto the road.” Cases like this one are familiar from everyday parlance, in which we often encounter attributions of intentional states to corporations or governments. In this respect, interpretationism has the clear advantage of shedding light on the social practice of ascribing intentionality to groups, but the view needs to integrate an account of the conditions under which such ascriptions are justified. It just does not seem to be all there is to being a collective subject of intentionality that a given group can be viewed as such. What is needed to establish that groups can be subjects of intentional states is an elaborate account of their internal structure, i.e., of what constitutes them as proper targets for ascriptions of intentionality. Tollefsen’s interpretationist account here focuses on the rational unity certain groups, such as organizations, are capable of displaying (see Tollefsen 2002a and 2002b, and Rovane 1998).