Our everyday, traditional ideas of reality are delusions which we spend substantial parts of our daily lives shoring up, even at the considerable risk of trying to force facts to fit our definition of reality instead of vice versa.

That we do not discover reality but rather invent it is quite shocking for many people. And the shocking part about it - according to the concept of radical constructivism - is that the only thing we can ever know about the real reality (if it even exists) is what it is not. It is only with the collapse of our constructions of reality that we first discover that the world is not the way we imagine.

It obviously makes a difference whether we consider ourselves as pawns in a game whose rules we call reality or as players of the game who know that the rules are ‘real’ only to the extent that we have created or accepted them, and that we can change them.

Man never ceases to seek knowledge about the objects of his experiences, to understand their meaning for his existence and to react to them according to his understanding. Finally, out of the sum total of the meanings that he has deduced from his contacts with numerous single objects of his environment there grows a unified view of the world into which he finds himself "thrown" (to use an existentialist term again) and this view is of the third order.

Maturity is doing what you think is best, even when your mother thinks it's a good idea.

Radical constructivism, thus, is radical because it breaks with convention and develops a theory of knowledge in which knowledge does not reflect an 'objective' ontological reality.

If we have dwelled on Godel's work at some length, is it because we see it in the mathematical analogy of what we would call the the ultimate paradox of man's existence. Man is ultimately subject and object of his quest. While the question whether the mind can be considered to be anything like a formalized system, as defined in the preceding paragraph, is probably unanswerable, his quest for an understanding of the meaning of his existence is an attempt at formalization.