Hodges' model - as 'a' philosophy c/o TPM

As much as I might like, or aspire to write, this is not a treatise on Hodges' model as a philosophy. Anyway: why limit ourselves to one 'philosophy', when several might apply, or at least be found?

Other TPM articles within the 50 new ideas issue point to Hodges' model (of course 😉).

Philosophy itself may benefit. Philosophy is "the love of wisdom". While there are dangers in siloed kowledge and the thought that put it there, what is classed as wise across the domains of Hodges' model in a given context? Contexts change, but how can philosophical reasoning help us 'keep our options open'? Or is the situation and context 'closed'? 

Again much as I might like, in response to Benatar's Forsaking wisdom (pp.23-24) I'm not trying to clever - even my sense of humour does not extend that far. We do want to apply Hodges' model  practically. Maybe disciplines exist in a perennial state of self-doubt? Peter Boghossian discusses Philosophy that matters (pp.29-30). Nursing is no exception being challenged still regards its professional and academic identity. In mental health nursing there are concerns about the field as a specialty being genericised. The nursing discipline for which identity and meaning is key finds its own identity challenged. Helen De Cruz writes of The Philosopher's rut (pp.41-42). A contributing factor is the tendency in philosophical debates to be dominated by two-well-outlined opposing positions. This framing can stifle exploration, and yet in Hodges' model with oppositions built-in the model as a whole provides conceptual escape; a series of conceptual spaces to explore. 

Hodges' model can help postpone what De Cruz refers to as cognitive closure, another reason for the philosopher's rut. We tend, psychologically to draw quick conclusions such that we are averse to ambiguity. This may be innate to a degree, as seen in 'black and white' thinking. Ironically, for me with Hodges' model is the counterposition of reflection as navel-gazing, resulting in too many options, and no decision at all.  

With the self, I, individual appearing to take a prime position in Hodges' model, Michael Cholbi reminds us of the philosophical significance and history of self-knowledge (pp.35-36). Student nurses need to acquire sufficient substantial self-knowledge to be safe, effective, competent, satisfied and lifelong learning practitioners. In another issue 98 4th Quarter 2022, Jonathan Matheson asks Why Think for Yourself (pp. 26-32), is there a rationale in intellectual autonomy and love of truth? You can exercise your intellectual autonomy and make it collaborative, by deciding on the port of entry to Hodges' model. This is a determinant in terms of the context, the situation that prompts you reach for the model in the first place. 

me - you INDIVIDUAL - the few
  |

     INTERPERSONAL    :     SCIENCES               

HUMANISTIC --------------------------------------  MECHANISTIC      

SOCIOLOGY  :   POLITICAL 

|

others - GROUP - many

inherent philosophy in Hodges' model the mind - my mind Personal identity epistemology ontology - being - identity my - beliefs - (yours) abstraction logic - mathematics concept of opposition^ opposition of concepts^ representation of -isms ethics - moral reasoning values - value unconditional positive regard	physicality - materialism the brain - my brain - body Organic identity implicit binary structure superimposed relations vectors coding and classification language corpora reality as orientation: (e.g., what three things do we need to know?) personalised medicine ('up here') professional scope - curricula silos of knowledge scientific method/methodologies
language - semantics - meaning dialectics 'other minds' practical reasoning applied philosophy individual-collective debate: utilitarian principles social philosophy socialisation of learners (professions) conformance - group think	health in politics politics in health human rights the unborn - future humans protected human characteristics diametrical oppositions in Hodges' model (e.g., 1. my mental state - mental health law; 2. public understanding - of science; 3. my freedom - the law. 4. culture - (techno-culture!) - science...) power - freedom political philosophy

In John Corvino's Applied philosophy out of the closet (pp.39-40), I'm not sure if it was Martha Nussbaum who stressed the need for philosophy to be practical. Is this the same as applied? I note her work on capabilities. Hodges' model seeks to reduce the gap between the learning involved in (between - hence bridging) theory and practice - to achieve competencies. For the future of (Brian) Hodges' model this matters, as I understand that efforts are ongoing to apply category theory to the social sciences. It is a pragmatic conceptual structure. To return to identity, A M Ferner tackles (literally?) Organic identity (pp.49-50); while Kerrie Grain takes on what is next-door in Hodges' model - Personal identity (pp. 51-52). As I continue to sort papers, journals and books there is more to follow. 

The Philosopher's Magazine, "50 New Ideas", 1st Quarter 2016. Issue 72. pp.20-120.

TPM #72 cover image: https://ericthomasweber.org/correcting-political-correctness/

^Ack.

Needham, R. (1987). Counterpoints. Berkeley: University of California Press.

(Looking f/w - I think - to chapters 7-8. With specific post(s) to follow.)