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acquired inductively will argue that even Plato and Ayer required sensory phenomena to act astriggers for their ‘rational’ approach to knowledge and understanding.I am inclined now to argue that, on balance, the inductive approach seems to me to be moretenable and realistic in a constantly-evolving and changing world, so that I therefore approachthe acquisition of knowledge in a tradition that has come to view it as the outcome of reflectionson experience. To do other would be to perpetuate some of the ancient dualisms (see Ryle,2009) that separated body from soul, mind from spirit and heaven from earth back beforescientific enquiry enabled humankind to understand the holism of creation (that is, the world asexperienced by human beings) and the integral part played by ‘us’ in the evolution of thebiosphere. I am indebted to writers like Matthew Fox (see e.g. Fox, 1982) and James Lovelock(see e.g. Lovelock, 2009) for insights on this carried forward from previous parts of my career:"Science itself has broken down in our century [Fox wrote this in the 20th Century] and isgoing through a profound breakthrough, a fashioning of a new paradigm by which tomodel the universe. This new paradigm is sure to affect all elements of society - fromeducation to medicine, from religion to economics, from politics to psychology - just asthe previous Newtonian model has done for three centuries." (Fox, 1982 p. 15)In the introduction I noted the impact that technology has had on relatively recent history.Authors such as Friedman (2006), Kuhn (1962) and Waldrop (1992), who have been influentialon this study as a whole, have shown this impact by rehearsing hypotheses about new paradigmsof knowledge and the science that underpins them."Very, very slowly, there's been a gradual shift from an exploitative view of nature - manversus nature - to an approach that stresses the mutual accommodation of man and nature.What has happened is that we're beginning to lose our innocence, or naiveté, about howthe world works. As we begin to understand complex systems, we begin to understandthat we're part of an ever-changing, interlocking, nonlinear, kaleidoscopic world."(Waldrop, 1992 p. 333)I grew up being taught that science was the means by which we knew about and understood theworld. During my time as a student of theology, I learned, that the origins of the word 'science'33Simon Hughes Ph.D. Thesis (October 2012)