 In working out this theory of interpretation in terms of a theory of language as discourse, Ricoeur saw that what he now called the hermeneutic field to which interpretations applied was itself divided internally between an approach such as that used in The Symbolism of Evil which sought to recover meaning that was assumed to be already there and what he now called a hermeneutics of suspicion, like that found in Marx, Nietzsche and Freud, which held that nothing ultimately means what it first seems to say. The rise of structuralism in the 1960s and 70s, drawing on developments in linguistics, contributed to this emphasis on suspicion by holding that it was an underlying impersonal structure or structures that gave rise to the apparent surface meaning. Structuralism also introduced the idea that the identifying of such underlying structures could count as a reductive explanation of any surface-level meaning. Ricoeur’s philosophical project therefore turned to showing that while structuralism could be incorporated as a method of inquiry—look for and learn from the proposed generative structures—it went astray when it proposed itself as a theory of objectivity without subjectivity, what Ricoeur called a transcendental philosophy without a transcendental subject. Over time, he came to see that this limiting of structural analysis to a method of interpretation can be shown to follow from the fact that structuralists always presupposed the surface meaning they were trying to explain away. Moreover, because they ignored time and discarded any notion of change, because the deep structures they discovered were understood to be static and atemporal, they could not really account for how structures generated surface meanings, that is, how one structure could change into a different structure.