By Richard Tieszen
Richard Tieszen offers an research, improvement, and protection of a few principal principles in Kurt Godel's writings at the philosophy and foundations of arithmetic and good judgment. Tieszen buildings the argument round Godel's 3 philosophical heroes - Plato, Leibniz, and Husserl - and his engagement with Kant, and vitamins shut readings of Godel's texts on foundations with fabrics from Godel's Nachlass and from Hao Wang's discussions with Godel. in addition to delivering discussions of Godel's perspectives at the philosophical importance of his technical effects on completeness, incompleteness, undecidability, consistency proofs, speed-up theorems, and independence proofs, Tieszen furnishes an in depth research of Godel's critique of Hilbert and Carnap, and of his next flip to Husserl's transcendental philosophy in 1959. in this foundation, a brand new kind of platonic rationalism that calls for rational instinct, known as 'constituted platonism', is built and defended. Tieszen exhibits how constituted platonism addresses the matter of the objectivity of arithmetic and of the data of summary mathematical gadgets. eventually, he considers the results of this place for the declare that human minds ('monads') are machines, and discusses the problems of pragmatic holism and rationalism.
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Extra resources for After Gödel: Platonism and Rationalism in Mathematics and Logic
Example text
Go¨del was not the only one to draw such conclusions from his incompleteness theorems.
Proofs, meaningful propositions, and so on), where in the proofs of propositions about these mental objects insights are needed which are not derived from a reflection upon the combinatorial (space-time) properties of the symbols representing them, but rather from a reflection upon the meanings involved. It was part of Hilbert’s program, and also of Carnap’s in Logical Syntax of Language, that there should be no consideration of the meaning of the finite sign configurations in the formalizations.
On Husserl’s view it is supposed to be possible to clarify our intuition of concepts. In Ideas I, for example, Husserl discusses the “method of clarification,” and the “nearness” and “remoteness” of the data of intuition (Husserl 1913, }} 67–70 and 1952b, chapter 4; also Tieszen 1992). On Husserl’s view, reflection on concepts, on ideal content, is itself something that can be filled in intuition, just as certain other types of object-directed acts might be filled in intuition. Thus, a concept can itself become the object of an act, and one can then set about determining what kinds of properties are true with respect to the concept (see chapter 5, } 4, and chapter 6).