In this paper I examine the phenomenon of informal proofs as found in mathematical practice and the difficulties these face concerning rigour and correctness. I focus on one particular type of response, which I call derivationist, which seeks to explain these in terms of underlying formal derivations. I proceed to set out five desiderata that the derivationist approach should aim to satisfy. With particular emphasis on Azzouni's derivation-indicator account, I raise a dilemma for the type of link that must be posited from informal proofs to formal derivations: that it must either be agent-independent or else agent-dependent. I show that derivationist theories want to take the first horn, but that considerations of proof identity, uniqueness and informal content determining formal structure are serious obstacles in that direction. I further argue that the other horn is incompatible with the original motivations of the derivationists. Thus I conclude that the desiderata for a derivationist theory cannot be satisfied.
We investigate how epistemic injustice can manifest itself in mathematical practices. We do this as both a social epistemological and virtue-theoretic investigation of mathematical practices. We delineate the concept both positivelywe show that a certain type of folk theorem can be a source of epistemic injustice in mathematicsand negatively by exploring cases where the obstacles to participation in a mathematical practice do not amount to epistemic injustice. Having explored what epistemic injustice in mathematics can amount to, we use the concept to highlight a potential danger of intellectual enculturation.
In this paper I investigate how conceptual engineering applies to mathematical concepts in particular. I begin with a discussion of Waismann's notion of open texture, and compare it to Shapiro's modern usage of the term. Next I set out the position taken by Lakatos which sees mathematical concepts as dynamic and open to improvement and development, arguing that Waismann's open texture applies to mathematical concepts too. With the perspective of mathematics as open-textured, I make the case that this allows us to deploy the tools of conceptual engineering in mathematics. I will examine Cappelen's recent argument that there are no conceptual safe spaces and consider whether mathematics constitutes a counterexample. I argue that it does not, drawing on Haslanger's distinction between manifest and operative concepts, and applying this in a novel way to set-theoretic foundations. I then set out some of the questions that need to be engaged with to establish mathematics as involving a kind of conceptual engineering. I finish with a case study of how the tools of conceptual engineering will give us a way to progress in the debate between advocates of the Universe view and the Multiverse view in set theory.
Equity and ethics in the learning of mathematics is a major topic for mathematics education research. The study of ethics and injustice in relation to epistemic pursuits, such as mathematics, is receiving a great deal of interest within contemporary philosophy. We propose a bridging project between these two disciplines, importing key ideas of "epistemic injustice" and "ethical orders" from philosophy into mathematics education to address questions of ethics, equity, values and norms. We build on Dawkins and Weber's (Educ Stud Math 95:123-142, 2017) "apprenticeship model" of learning proofs and proving, which says that mathematics education should reflect the practices of research mathematicians. Focusing on the norms and values implicit in mathematical proving, we argue that deploying this model unreflectively can lead to "epistemic injustices" in which learners are disadvantaged based on their cultural or class background. We propose thinking about the problem in terms of Max Weber's "ethical orders", and the clash that arises between the ethical orders of mathematics and the existing ethical orders of the learners and teachers of mathematics. Weber's lesson is that sometimes these clashes have no overarching resolution, and so the mathematics classroom may also have to settle for tailored pragmatic measures to combat individual cases of epistemic injustice.
What sorts of epistemic virtues are required for effective mathematical practice? Should these be virtues of individual or collective agents? What sorts of corresponding epistemic vices might interfere with mathematical practice? How do these virtues and vices of mathematics relate to the virtue-theoretic terminology used by philosophers? We engage in these foundational questions, and explore how the richness of mathematical practices is enhanced by thinking in terms of virtues and vices, and how the philosophical picture is challenged by the complexity of the case of mathematics. For example, within different social and interpersonal conditions, a trait often classified as a vice might be epistemically productive and vice versa. We illustrate that this occurs in mathematics by discussing Gerovitch’s historical study of the aggressive adversarialism of the Gelfand seminar in post-war Moscow. From this we conclude that virtue epistemologies of mathematics should avoid pre-emptive judgments about the sorts of epistemic character traits that ought to be promoted and criticised.
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