Derrida concludes by reaffirming the existence of a transformation within structuralism, suggesting that it espouses this affirmative view of unlimited freeplay and presenting it as unpredictable yet inevitable. The 1966 colloquium, although intended to organize and strengthen the still-murky field of structuralism became known through Derrida's lecture as a turning point and the beginning of the post-structuralist movement. Derrida acknowledged the influence of the Hopkins colloquium, writing in 1989:  It is more and more often said that the Johns Hopkins colloquium ("The Languages of Criticism and the Sciences of Man") was in 1966, more than twenty years ago, an event in which many things changed (it is on purpose that I leave these formulations somewhat vague) on the American scene—which is always more than the American scene. What is now called "theory" in this country may even have an essential link with what is said to have happened there in 1966. Scholars attempting to explain the success of Derrida's presentation have argued that it fit well with the current of radicalism developing in the United States. The essay sowed the seeds of popularity for French post-structuralism at eastern universities in the United States, particularly Johns Hopkins, Cornell, and Yale. Derrida also returned several times to the Hopkins Humanities Center, the faculty of which still credits his influence. The colloquium also created a demand for the French intellectuals on American campuses, which led notably to Derrida's 1986 recruitment by University of California, Irvine. The colloquium came under scrutiny from the new journal "Telos" when, in 1970, Richard Moss published an article criticizing its sponsors and denouncing it as an agent of multinational capitalism. Derrida, in particular, drew criticism from Marxists such as Fredric Jameson who called deconstruction overly intellectual and distant from class struggle. "The New York Times" argued in its obituary for Derrida that "Structure, Sign, and Play" offered professors of literature a philosophical movement they could legitimately consider their own.