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lecture hall with an expert operator manipulating the technology to desirable effect. It will onlybe after I have attempted to engage with such technology that I can say that I know fully what itis, or how it works. I have seen many people using technology and concluding on firstengagement that 'it doesn't work' - they have not transcended their own subjectivity. It seems tome that those who can see past the 'technical hitches' are those who can both deduce fromuniversal standards and create their own.The key difference, therefore, between personal knowledge and 'personal knowledge' asproposed by Polanyi (1962, ibid) is that the knower has appraised phenomena objectively. WereI to substitute the word 'appraised' with 'reflected upon', it begins to draw this argument closer tothe discourse of teachers' professional development (see e.g. Schön, 1985; Jasper, 2003). Asignificant part of the research methodology for this study is a systematic series of reflections onsome phenomena from my own autobiography (see chapter 3 for a discussion of themethodology and chapter 4 for the reflections themselves).Autobiographically, a text that has been influential on my thinking since the 1980s is A Theologyof Liberation (Gutierrez, 1971). The epistemic method therein is known as the 'hermeneuticcircle'. Gutierrez writes,"In the last analysis, the true interpretation of the meaning revealed by theology isachieved only in historical praxis" (Gutierrez, 1971 p.13)I want to adopt this hermeneutic circle and apply it to my epistemic method because I believethat I come to know things best when I act on the theories I have accumulated as I journeythrough the world and time.One of the causes of paradigm shifts in science (and therefore scientia), has been the rapidexpansion of technology (Friedman, 2006, Waldrop, 1992, Naughton, 2000). Again, in my35Simon Hughes Ph.D. Thesis (October 2012)