Hey Neel! Brouwer was a finitist in the sense that he did not accept infinitist axioms. His epistemology indeed was one of "mathematicians become able to assert mathematical truths as they engage in the process of constructing mathematical objects," but the justification was empiricism. I.e., his concept of establishing truth was by empirical, and therefore finitist. Here he is in "On the significance of the excluded middle in mathematics", 1923 (in Heijenoort):
> Within a specific finite "main system" we can always test (that is, either prove or reduce to absurdity) properties of systems, that is, test whether systems can be mapped, with prescribed correspondences between elements, into other systems; for the mapping determined by the property in question can in any case be performed in only a finite number of ways, and each of these can be undertaken by itself and
pursued either to its conclusion or to a point of inhibition [here is his mention of induction that I provide below].
> ... On the basis of the testability just mentioned, there hold, for properties conceived within a specific finite main system, the principle of excluded middle
> ... It is a natural phenomenon, now, that numerous objects and mechanisms of the world of perception, considered in relation to extended complexes of facts and events, can be mastered if we think of them as (possibly partly unknown) finite discrete systems that for specific known parts are bound by specific laws of temporal concatenation. Hence the laws of theoretical logic, including the principle of excluded middle, are applicable to these objects and mechanisms in relation to the respective complexes of facts and events, even though here a complete empirical corroboration of the inferences drawn is usually materially excluded a priori and there cannot be any question of even a partial corroboration in the case of (juridical and other) inferences about the past.
Note his use of "testability", "natural phenomenon" and "empirical corroboration." So the source of truth is nature by way of empiricism, and that demands finitism. Even his reasoning about the continuum was finitist: no determination on order/separation can be made after examining a finite prefix of the decimal expansion of a real number (see ibid §2). If he were alive today, I have little doubt he would have been an ultra-finitist -- not any constructivist! -- because, as it turns out, there is no empirical justification (even in principle) to accept inifinite induction. The very arguments he uses to reject LEM must also reject unbounded induction: it is not verified by nature.
(Here's what he says on induction:
> Here the principle of mathematical induction often furnishes the means of carrying out such tests without individual consideration of every element involved in the mapping or of every possible way in which the mapping can be performed; consequently the test even for systems with a very large number of elements can at times be performed relatively rapidly.
After the discovery of computational complexity he would have had no choice but to be an ultra-finitist.)
As to the notion of truth, I completely agree, but here Alan Turing came up with a completely different perspective. Whereas both Brouwer and Russel were looking for Truth in mathematics (and Hilbert, too, although he was content to Truth in the contentual "real propositions" and the finitist rules of inferene), Turing rejected that notion altogether. To him, mathematics was a means whose intrinsic truth is irrelevant. It is valuable inasmuch as it is useful, not because it is true (see https://mdetlefsen.nd.edu/assets/201037/jf.turing.pdf).