Paul Ricoeur demonstrated the shift from knowing being as it is in-itself, or as it is essentially, in the sense of without relation to a knower, to uncovering being as a process of relational interpretation, which might be thought of as the shift from the Husserlian "Eidetic" reduction to the Heideggerian "Hermeneutic Circle." Edmund Husserl hoped to disclose the things-in-themselves of the Kantian noumena without the observers intention, so that what appeared to us could show itself from its own intention without the interference of our projective presuppositions. However, he discovered that without the intentions of our presuppositions, nothing can be known. We know what there is through concepts, concepts that are motivated by our intention, rather than neutral observations. Martin Heidegger then showed that this conundrum, sometimes called the Observer Effect, was the result of our having been thrown into the facticity of a particular body at a particular place and time, which necessitated a particular intention.

But the limitations of situated-being's facticity was also the horizon of any possible knowing because knowing is intentional, which is to say that knowing is motivated, motivated in the first place by "Dasein's" thrownness, which is the limit and horizon of its knowing, and then motivated in the second place by the uncertainty reduction of niche construction. Therefore, all knowing is motivated by care about being and not by knowing itself, or rather, knowing itself is care for being. Ontic beings care about the Ontology of the Being from which they were thrown, as well as the particularities of the situation into which they have been thrown. Ricoeur's great contribution to knowing about being was to formulation how an observer's situated intention can contributed to an open circle of other intentional situations. The differences of intentional situations require interpretations of being rather than a closed, determinate identification of being-in-itself. Ricoeur's version of the hermeneutic circle was formulated as the circle of "Self as Another," in which each self knows itself through another, or through the indeterminacy of otherness.

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