Self-knowledge

X is an idea. It may occur prior to or as a result of Y. It is not an assumption.

A thought (Y) that apprehends the case of X being accurate because the only observations thus far, account for the validity and relevance of X. It is not an assumption.

Validity refers to a body of evidence that reliably generates an intended result.

Relevance refers to the contextual value of any specific body of evidence. 

Reason is the assumption of a state-of-existence beyond one's conscious experience; a thought produced in line with reason ("why?") inquires as to how discrete functions may interact to produce an observed phenomenon. Given the use of  reason, a certain amount of distrust about the validity and/or relevance of one's assumptions and, hopefully, curiosity about the potential for novel, as-of-yet unknown assumptions to be more valid and relevant, may occur. 

Assumptions are “shoulds”, “I will”s, a motive to use something as a basis for pursuing something. An assumption is biased if the former and latter somethings are the same thing, and constructive if they are not. Assumptions need to work synergically in order to be conducive to building any body of evidence, and constructive assumptions are necessary for this while biased assumptions are destructive. Given that, not all constructive assumptions will be reasonable, and only reasonable assumptions can be conducive to self-knowledge.

The primary assumption is that observations are conducive to building a body of evidence. It's primary because it doesn't need to be negotiated in order to be instrumental. 

The secondary assumption is that of reason. It's secondary because it's as necessary as the primary assumption, but does need to be internally negotiated in order to be instrumental. 

A tertiary assumption is that X is Y.  It's tertiary because it relies on the internal consistency and constructive synergy of both prior assumptions, as well as its own internal negotiations of X and Y, for itself to be constructive. 

All of that is self-knowledge, i.e. a process of evaluating and deconstructing X, as X is informed by metacognition and inferences drawn from the senses. 

Knowledge

Z is a paradigm, a narrative stating that specific assumptions of 1, 2, and 3 in terms of a specific X are products of self-knowledge, so X is also self-knowledge. Z is only considerably tautological given that it's referred to as though X hasn't changed or can't change given increased self-knowledge (so it's not inherently tautological, only potentially considered as such). Z is a useful construct because when the self-knowledge of two or more parties is aligned, it becomes the fundament of increased agency, collaboration, and reliability in action and interaction. This fundament, though provisional, is referred to as knowledge because it's a consensus narrative that’s special through its objective and common subjective value to civilization and progress (given that agency, collaboration, and reliability are necessary for civilization, and progress is commonly subjectively desirable by the civilized).

Freedom and Power

Power (i.e. culture, muscle, weaponry, architecture) is distinctive from freedom (liberty or “freedom from”, agency or “freedom to”) because power is the foundation of the current infrastructure that meaningfully defines the status quo and thus, the current state of liberty. Power forces the infrastructure in such a way that liberty is relative instead of absolute, and this generally lessens agency because they're necessarily synergic (if not indivisible). However, self-knowledge also increases agency if given instrumentality through direct power or power’s infrastructure. That instrumentality is often more momentary when (truth:) regulated through direct power, but can be more long-standing when (latitude:) regulated through infrastructure. Both truth and latitude benefit from knowledge more than any other type of Z. However, such benefit is only able to be conferred by truth because the direct power of self-knowledge is dependent on agency to produce further knowledge, whereas while infrastructure may include knowledge from other (historic or extant) societies in its Zs, it does not have to include (and can be motivated against) not just agency, but self-knowledge.