 On this basis Ricoeur’s work after The Conflict of Interpretations addressed a number of related topics. On one level, he explored the practice of methods of interpretation as an arc leading from an initial situation and understanding to broadened understanding, both of the interpreter and the world as a world we can imagine ourselves as inhabiting. On a second level, he explored the broader notion of the fullness of language through investigation of different forms of extended discourse. These are uses of language that are longer than a single sentence and whose truth and meaning is not simply reducible to the sum of the truth values of the individual sentences which make up such extended discourse. On the basis of these two interwoven levels, he could also take up the questions of selfhood and responsible human action, allowing him to spell out in greater detail the ethical theory that had always been implicit in his philosophy. His discussion of ethics starts from a focus on person to person relations, the self and just one or only a few nearby others, characterized in the best case by solicitude for the other person and the possibility of friendship, then subsequently moved on to the question of justice and living with others beyond those we may meet every day or face to face. Here the question of rights and respect for the faceless other arises. The specific question what is a just relation in such situations (The Just, 2000; Reflections on the Just, 2007), developed out of Ricoeur’s participation in a seminar for judges, and led to his reflections in the last work published during his lifetime on the idea of mutual recognition (The Course of Recognition, 2005). In those final years, he also continued to explore other dimensions of the fullness of language, for example, through some significant essays on the notion of translation as occurring not just between languages but also within them (On Translation, 2006).