We-intentions
Reference: Tuomela, R. & Miller, K. (1988). We-intentions. Philosophical Studies, 53(3), pp. 367–389. (Extended in Tuomela, R. (2007). The Philosophy of Sociality: The Shared Point of View. Oxford University Press.) DOI/Springer · Open access PDF (Academia.edu)
Summary
Tuomela and Miller introduce the analysis of we-intentions — intentions of the form “we will do X” — that became the central rival to Bratman’s reductive analysis of joint action. Their headline thesis: a we-intention is not reducible to any combination of individual I-intentions of the form “I will do my part.” A genuine we-intention has the structure: I intend that we (you and I) do X together; we mutually believe that we have this intention; this mutual belief is in part the reason we have the intention. The key features that resist reduction are (i) the content of the intention names the group as the agent — “we will” — and (ii) the intention is partly constituted by the mutual belief that the participants share it, in a way that no individual-intention combination can match. Tuomela’s later work elaborates this into a comprehensive social ontology distinguishing I-mode action (acting as a private individual, even when in a group) from we-mode action (acting as a member of a group with group-level reasons). The we-intention analysis is the main philosophical alternative to the Bratman reductive position; in MAS the dispute manifests as the choice between (a) implementing joint action via richly nested individual intentions (Cohen & Levesque joint-intention models, SharedPlans) and (b) treating the group as a primitive locus of intention (DAI multi-agent organisations, electronic-institution frameworks). The dispute has practical consequences for which kinds of failure modes a multi-agent system is susceptible to: reductive systems can fail through individual rationality undermining group action, while we-mode systems can fail through group-level reasoning detached from individual responsibility.
Key Ideas
- We-intention structure: I intend that we do X together; we mutually believe that we have this intention; the mutual belief is part of the reason we have the intention. The reflexive grounding in mutual belief is the key feature.
- Irreducibility thesis: no combination of individual I-intentions of the form “I will do my part of X” captures the content of “we will do X.” The we-intention’s content names the group as the agent.
- I-mode vs we-mode (Tuomela 2007): even within a group, an agent may act in I-mode (treating others as instrumental) or we-mode (treating the group’s reasons as genuinely group-level). The distinction is normative as well as descriptive.
- Mutual belief as constitutive: we-intentions are partly constituted by the mutual belief that they are shared — change the mutual belief and the we-intention itself changes, in a way that has no analogue in individual intentions.
- Group as agent: the analysis takes seriously the locution of group agency. We won the game; we signed the treaty. The locutions are not (Tuomela argues) elliptical for individual contributions; they ascribe action to the group as such.
- Connection to social facts: we-intentions are the building blocks of social institutions — money, marriage, governments — which exist only because their participants mutually intend that they exist (cf. Searle 1995, The Construction of Social Reality).
Connections
Conceptual Contribution
- Claim: A we-intention — an intention of the form “we will do X” — is irreducible to any combination of individual intentions of the form “I will do my part.” The content names the group as the agent, and the intention is partly constituted by the mutual belief that the participants share it. Joint action is genuinely group-level; the reduction programme (Bratman, Cohen-Levesque, Grosz-Kraus) misses what is distinctive about it.
- Mechanism: Conceptual analysis of the locution “we intend”; specification of the reflexive structure (mutual belief as part of the reason); arguments against various reductive proposals; later development (Tuomela 2007) into the I-mode / we-mode distinction.
- Concepts introduced/used: We-Intention, We-mode vs I-mode, Group Agency, Mutual Belief as constitutive, Social Institutional Facts.
- Stance: foundational philosophical paper; the canonical alternative to Bratman’s reductive programme.
- Relates to: Direct philosophical opposition to Bratman 1992 (and the computational descendants Cohen & Levesque 1991, Grosz & Kraus 1996) — Bratman holds that joint action reduces to recursively nested individual intentions, Tuomela holds that a primitive group intention is needed. The dispute is partly definitional but has practical consequences: implementations adopting the reductive position end up with rich individual-intention machinery (MAS frameworks following BDI / Cohen-Levesque), while implementations adopting we-mode primitives tend toward organisation-level constructs (electronic institutions, Agent Communication And Institutional Reality). Norms and Obligations and the institutional-fact tradition (Searle 1995) are conceptual cousins. In LLM-agent settings the dispute manifests as the choice between (a) individual LLM agents with theory-of-mind reasoning about each other’s intentions and (b) higher-level group-policy reasoning that treats the multi-agent system as a single decision-making locus — both approaches appear in the literature, often without explicit acknowledgement of the underlying philosophical commitment.
Tags
#joint-action #we-intentions #tuomela #philosophy-of-action #foundations #social-ontology