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Reflexivity and dialogicsIn keeping with the auto/biographical method, at each stage of the process, I attempted toilluminate the narratives from relevant literature. This is a dialogical process similar to the'hermeneutic circle' I adopted from undergraduate theological studies in the 1980s (e.g.Gutierrez, 1971), where human experience is excavated for meaning through scriptural study andthe scriptures themselves are evaluated in the light of new experiences facing the humancondition - this was seen earlier in Taylor's (1984) post-modern approach to theology also. Inthe same way that there is a canon of scriptures in Christian theology, most notable of which arethe Gospels, there is a canon of quasi-sacred literature in education. Examples of this might beBloom's Taxonomy (1954), Plowden's report (1967) or Vygotsky's (1978) Mind in Society. So,too, there are texts in the canon of educational technology literature whose names are uttered inhushed, appropriately reverential terms: Computers and the Human Spirit (Turkle, 1990)Mindstorms (Papert, 1993), Computers in Education (Collis, 1996), E-Moderating (Salmon,2000). I have chosen not, therefore, to attenuate my use of the term, "scriptures”, when referringto readings around the illustrative moments that form the research objects for this study. Suchan approach derives from my ontological stance and selfhood and is validated by Wilde's (2012)reflections on his moment of profound learning, cited above.Research QuestionTo explore the hypothesis, that there is a framework which contributes to profound professionallearning experiences mediated by technology, I developed the following question:• What can reflexive analysis of a personal narrative indicate about the nature ofprofessional learning mediated by technology?133Simon Hughes Ph.D. Thesis (October 2012)