ortant, but equally important is the cultural context in which knowledge is derived. Accordingly, for example, Thomas Kuhn argues that the nature of scientific knowledge and practice changes (undergoes a paradigm shift) when prevailing scientific theory (e.g., pre-Darwinian creation theory) exhibits an "insufficiency of methodological directives, by themselves, to dictate a unique substantive conclusion to many sorts of scientific questions" (Kuhn, 1962, p. 3). When faith could no longer explain the evidence of geological and biological anomalies, the structure of knowledge reorganized around evolutionary theory. When faith could no longer explain away observations and inferences made by Kepler, Copernicus, and Galileo, with and without the aid of their instruments, the structure of knowledge had to be transformed from a universe predicated of faith toward a universe predicated of natural law (Kuhn, 1962; Ihde, 1990).
In other words, when events and new information overtake theory (i.e., what we think we know), then the task becomes one of se
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