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Under-funding this stimulus will drag the global economy down. And any appearance that corporations are getting a more fair deal than individuals will make people not want to comply. A lack of compliance will drag on the crisis.

When it falls into ruin, the entire global economy drags. We saw that happen during the financial crisis of 2008.

Congress could under-fund the US coronavirus stimulus package. If they do, they put not only the economy but the effort to fight the virus at risk.

this weekend the Senate was unable to pass aid legislation

Democrats also rejected the bill over a lack of labor protections that would only mandate corporations keep employees "to the extent possible." They want more limits on executive compensation and share buybacks, and they want more money for healthcare workers. They accuse Republicans of being cheap, and writing a deal that favors corporations over average Americans.

The only proposal that comes close to being generous enough for individuals comes from Democratic Rep. Rashida Tlaib. It would give a prepaid card with $2,000 to every American. That card would then be recharged with $1,000 monthly until one year after the end of the coronavirus crisis. This is the kind of plan that will make Americans believe the government has their back, not just the backs of big corporations.

The distrust that is bred by corruption will make it much harder to fight this virus, potentially dragging out the crisis. The vast majority of Americans already think that our lack of trust in each other and our government makes it hard to solve problems, according to Pew Research. If Americans feel like this whole aid package is a handout to big corporations — which they also distrust — they may stop listening to authorities.

Goldman Sachs estimates that the recession brought on by fighting off coronavirus will trough in April, knocking 10% off US GDP. Over time, bank analysts wrote last week, the economy should begin to grow again incrementally. How fast depends on how well Americans comply with government social-distancing mandates. Americans have to want to comply.

Small and midsize companies make up 83% of the US economy, and thousands of workers are already out of a job across the country. Means-testing initial payments to individuals — that is, restricting who gets the checks based on income — is a waste of time.

I heard Floyd scream "Mama," and through my tears, even though I knew the events in the video had already unfolded to a tragic conclusion, I was still ready to fight. He wasn't my baby, but he was someone's child. And he needed someone with a mother's love to help him

I'm tired of being scared for him. I'm tired of reading about Ahmaud, Travis, George and so many others. The list never stops. I need the white mamas to share this burden. I need my white friends to love me and mine enough to come running, too.

While I'm waiting for white mothers to come running, to let me rest for just a moment while they carry the baton for a bit, I have a special thank you for my friend Stacie. I'm blessed with a multi-cultural array of friends. Stacie personifies compassion, sensitivity, godliness and intellect. She knows the world sees and treats her differently because she's white, financially comfortable and socially connected. In her heart, she's just a mama like me.

My baby calls me every time he's caught being black -- the security officer trailing him in the Harvard museum while he waited for his friend's commencement to start last May.

And the white woman who scurried away from the ladies' room on his college campus, presumably because he was walking toward her? Wasn't he just going in the same direction to use the adjacent men's room?

I need them to hear that cry and to tell their sons and daughters that my child is a human. I need them to declare and believe that he's in danger, that I can't protect him by myself and that his life matters to me and to them. I need them to tell their white friends' children, too. My child's life is sacred. My child is not dangerous.

She sees my blackness and the pain it brings. She'd never declare, as too many do, that she "doesn't see color." She sees it because she truly sees me. She knows it shapes how I see the world and how the world sees me. She knows my son, and she authentically cares about him. She knows I'm hurting without my having to tell her. And one mama to another, she cared.

Every year, 1.5 million young children die of preventable infectious diseases such as diarrhea because of poor sanitation, according to UNICEF. One out of every three humans on our planet -- some 2.2 billion people -- lack access to safe drinking water, and six out of 10 lack access to proper sanitation, meaning toilets or safely managed sewage systems. Residents of the Kibera slum in Nairobi, Kenya, can share one pit latrine with over 100 people. In Dharavi, Asia's largest urban slum located in Mumbai, India, 80% of its seven million residents have no running water, the National Observer has noted. What hope do they have of washing their hands frequently?

More than two million Americans live without running water, indoor plumbing or wastewater treatment, according to the nonprofits Dig Deep and the US Water Alliance. A report by Food & Water Watch found that, in 2016, 15 million Americans had their water shut off due to an inability to pay water bills -- one out of every 20 households across the country. The US neither provides a constitutional right to water nor recognizes the UN Human Right to Water and Sanitation.

The truth is that in every country, water infrastructure -- where it is present -- is deteriorating.

But investing in clean water infrastructure saves lives, and we must seize this moment to ramp up investment in safe water and sanitation. Spending on water is not just the right thing to do; it's also the smart thing to do.

According to the UN, every $1 invested in safe drinking water in urban areas yields more than $3 in saved medical costs and added productivity, on average. For every $1 invested in basic sanitation, society makes $2.50 back. The return is higher in rural areas, with $7 gained or saved for every $1 invested in clean drinking water.

Without clean water and proper sanitation, we will not be able to combat the spread of the new coronavirus. Like Covid-19, water scarcity is a global problem that needs collective action. Never has there been a more urgent time to address the world's water crisis.

The quickest, easiest, most effective way to do this is by "consulting an Anti-You" before you make every decision. As one banking executive explained to me, "It's amazing how many poor decisions can be avoided simply by asking one other person for their opinion."

The act of explaining your situation to another person often gives you new insights about the decision before the other person even responds.  And the fresh perspective they offer in response is the second bonus.

The purpose of a decision is not to find the perfect option. The purpose of a decision is to get you to the next decision.

Dunning-Kruger “offers an explanation for a kind of hubris,” said Steven Sloman, a cognitive psychologist at Brown University. “The fact is, that’s Trump in a nutshell. He’s a man with zero political skill who has no idea he has zero political skill. And it’s given him extreme confidence.”

What happens when the incompetent are unwilling to admit they have shortcomings? Are they so confident in their own perceived knowledge that they will reject the very idea of improvement? Not surprisingly (though no less concerning), Dunning’s follow-up research shows the poorest performers are also the least likely to accept criticism or show interest in self improvement.

Someone who has very little knowledge in a subject claims to know a lot.

the Dunning-Kruger effect. It’s not a disease, syndrome or mental illness; it is present in everybody to some extent, and it’s been around as long as human cognition, though only recently has it been studied and documented in social psychology

“Obviously it has to do with Trump and the various treatments that people have given him,” Dunning said, “So yeah, a lot of it is political. People trying to understand the other side. We have a massive rise in partisanship and it’s become more vicious and extreme, so people are reaching for explanations."

Even though President Trump’s statements are rife with errors, falsehoods or inaccuracies, he expresses great confidence in his aptitude. He says he does not read extensively because he solves problems “with very little knowledge other than the knowledge I [already] had.” He has said in interviews he doesn’t read lengthy reports because “I already know exactly what it is.”

the Dunning-Kruger effect has become popular outside of the research world because it is a simple phenomenon that could apply to all of us

The ramifications of the Dunning-Kruger effect are usually harmless. If you’ve ever felt confident answering questions on an exam, only to have the teacher mark them incorrect, you have firsthand experience with Dunning-Kruger.

“It is hard to look at increasing trends in media consumption of all types, media multitasking and rates of ADHD in young people and not conclude that there is a decrease in their attention span,

Emerging research suggests that watching short, fast-paced videos makes it harder for kids to sustain activities that don’t offer instant—and constant—gratification.

One of the few studies specifically examining TikTok-related effects on the brain focused on Douyin, the TikTok equivalent in China, made by the same Chinese parent company, ByteDance Ltd. It found that the personalized videos the app’s recommendation engine shows users activate the reward centers of the brain, as compared with the general-interest videos shown to new users.

Brain scans of Chinese college students showed that areas involved in addiction were highly activated in those who watched personalized videos.

It also found some people have trouble controlling when to stop watching.

attention. “If kids’ brains become accustomed to constant changes, the brain finds it difficult to adapt to a nondigital activity where things don’t move quite as fast,”

A TikTok spokeswoman said the company wants younger teens to develop positive digital habits early on, and that it recently made some changes aimed at curbing extensive app usage. For example, TikTok won’t allow users ages 13 to 15 to receive push notifications after 9 p.m. TikTok also periodically reminds users to take a break to go outside or grab a snack.

Kids have a hard time pulling away from videos on YouTube, too, and Google has made several changes to help limit its use, including turning off autoplay by default on accounts of people under 18.

When kids do things that require prolonged focus, such as reading or solving math problems, they’re using directed attention

This function starts in the prefrontal cortex, the part of the brain responsible for decision making and impulse control.

“Directed attention is the ability to inhibit distractions and sustain attention and to shift attention appropriately. It requires higher-order skills like planning and prioritizing,”

Kids generally have a harder time doing this—and putting down their videogame controllers—because the prefrontal cortex isn’t fully developed until age 25.

“We speculate that individuals with lower self-control ability have more difficulty shifting attention away from favorite video stimulation,

“In the short-form snackable world, you’re getting quick hit after quick hit, and as soon as it’s over, you have to make a choice,” said Mass General’s Dr. Marci, who wrote the new book “Rewired: Protecting Your Brain in the Digital Age.” The more developed the prefrontal cortex, the better the choices.

Dopamine is a neurotransmitter that gets released in the brain when it’s expecting a reward. A flood of dopamine reinforces cravings for something enjoyable, whether it’s a tasty meal, a drug or a funny TikTok video.

“TikTok is a dopamine machine,” said John Hutton, a pediatrician and director of the Reading & Literacy Discovery Center at Cincinnati Children’s Hospital. “If you want kids to pay attention, they need to practice paying attention.”

Researchers are just beginning to conduct long-term studies on digital media’s effects on kids’ brains. The National Institutes of Health is funding a study of nearly 12,000 adolescents as they grow into adulthood to examine the impact that many childhood experiences—from social media to smoking—have on cognitive development.

she predicts they will find that when brains repeatedly process rapid, rewarding content, their ability to process less-rapid, less-rewarding things “may change or be harmed.”

“It’s like we’ve made kids live in a candy store and then we tell them to ignore all that candy and eat a plate of vegetables,”

“We have an endless flow of immediate pleasures that’s unprecedented in human history.”

Parents and kids can take steps to boost attention, but it takes effort

Swap screen time for real time. Exercise and free play are among the best ways to build attention during childhood,

“Depriving kids of tech doesn’t work, but simultaneously reducing it and building up other things, like playing outside, does,”

Practice restraint.

“When you practice stopping, it strengthens those connections in the brain to allow you to stop again next time.”

Use tech’s own tools. TikTok has a screen-time management setting that allows users to cap their app usage.

Ensure good sleep. Teens are suffering from a sleep deficit.

One aspect of the future that demographics can’t help predict are technological innovations.

Predicting the future may be a fool’s errand. But using demographic data to assess the opportunities and challenges of the next two decades is something that business and political leaders don’t do enough. We’re all too swept up in the here and now, the next quarter and the next year.

The U.S. Energy Information Administration projects that the world will need about 28 percent more energy in 2040 than it did in 2015 based on the number of people in the country and consumption patterns; on our current trajectory, about 42 percent of electricity in the United States will come from renewable sources.

Technology has led us to expect that goods and services will be delivered at the push of a button, often within minutes.

Entrepreneurs, industry leaders and policymakers are already at work solving some of the problems that demographic data suggest are ahead of us, whether it’s figuring out how to incentivize farmers to sequester carbon, use insurance as a tool for reducing coal production, reinvent the motors that power heavy industry so they use less energy, or write laws that help govern code.

What about the metaverse? Or crypto technology? Or robots taking our jobs? Or A.I. taking over everything? Demographics can’t answer those questions. All of those things may happen, but life in 2041 may also look a lot like it does today — maybe with the exception of those flying cars.

Except, all I do all day is tap icons with red dots like a digital version of whack-a-mole, trying to get rid of all the notifications. Research has shown that this constant stimulation on our devices raises the dopamine in our brains, which basically means they are like drugs. 

It's hard to be productive when you stop to look at your phone every 10-12 minutes.

It's true, technology has allowed us to do some pretty incredible things. I can't argue with the fact that it has allowed us to solve problems that were previously insurmountable, but at a very basic level, all of this smart technology has made us dumb. Mostly, I think it's because of how much we now depend on it for even the most basic things. 

Here's the thing. If you don't use a muscle, after a while you'll lose it.  Sure, it's not technically a muscle, but if you stop using your brain because your watch tells you when it's time to go to a meeting, or stand up, or use the bathroom-- can we at least agree you're not getting any smarter? The more we hand over to machines what makes us unique as humans--our ability to think, process, and make decisions--the less we stretch and grow our capacity to do those things. 

Have you ever sat in a restaurant and looked around? Of course not, the last time you were in a restaurant you were busy looking at your phone. But if you had, you would have seen a bunch of other people who were doing the same thing. A room full of people, all sitting at tables with presumably other people they know and have some level of affection for, staring at an illuminated screen. 

But it has also increased the space in our relationships to the point where we don't talk, we Slack.

igital conversations are very different than real-world conversations. When smart technology helps remove barriers to communication, that's a good thing. But when we substitute technology for relationships and real conversations, it has real-world consequences.

we’re networked organisms who move around in shifting surroundings, environments that have the power to transform our thinking

Annie Murphy Paul’s new book, “The Extended Mind,” which exhorts us to use our entire bodies, our surroundings and our relationships to “think outside the brain.”

In 2011, she published “Origins,” which focused on all the ways we are shaped by the environment, before birth and minute to minute thereafter.

“In the nature-nurture dynamic, nurture begins at the time of conception. The food the mother eats, the air she breathes, the water she drinks, the stress or trauma she experiences — all may affect her child for better or worse, over the decades to come.”

a down-to-earth take on the science of epigenetics — how environmental signals become catalysts for gene expression

the parallel to this latest book is that the boundaries we commonly assume to be fixed are actually squishy. The moment of a child’s birth, her I.Q. scores or fMRI snapshots of what’s going on inside her brain — all are encroached upon and influenced by outside forces.

awareness of our internal signals, such as exactly when our hearts beat, or how cold and clammy our hands are, can boost our performance at the poker table or in the financial markets, and even improve our pillow talk

“Though we typically think of the brain as telling the body what to do, just as much does the body guide the brain with an array of subtle nudges and prods. One psychologist has called this guide our ‘somatic rudder,’

The “body scan” aspect of mindfulness meditation that has been deployed by the behavioral medicine pioneer Jon Kabat-Zinn may help people lower their heart rates and blood pressure,

techniques that help us pinpoint their signals can foster well-being

Tania Singer has shown how the neural circuitry underlying compassion is strengthened by meditation practice

our thoughts “are powerfully shaped by the way we move our bodies.” Gestures help us understand spatial concepts; indeed, “without gesture as an aid, students may fail to understand spatial ideas at all,”

looking out on grassy expanses near loose clumps of trees and a source of water helps us solve problems. “Passive attention,” she writes, is “effortless: diffuse and unfocused, it floats from object to object, topic to topic. This is the kind of attention evoked by nature, with its murmuring sounds and fluid motions; psychologists working in the tradition of James call this state of mind ‘soft fascination.’”

The chapters on the ways natural and built spaces reflect universal preferences and enhance the thinking process felt like a respite

many experts are starting to see building resilience as an effective way to prevent youth anxiety and depression.

One solution, according to experts, is to encourage risk-taking and failure, with a few guardrail

For instance, it’s important that children have a loving and supportive foundation before they go out and take risks that build resilience

“Challenges” are challenging only if they are hard. Child psychologists often talk about the “zone of proximal development” — the area between what a child can do without any help and what a child can’t do, even with help

How do you find the bar? Dr. Ginsburg recommends asking your child: “What do you think you can handle? What do you think you can handle with me by your side?”

The best way to build resilience is doing something you are motivated to do, no matter your age

Experts say the more activities children have exposure to, the better.

Sometimes parents just have to lay down the law and force children to break out of their comfort zone

“If you don’t persevere through something that’s a little bit hard, sometimes you never get the benefits,”

don’t expect your kid to appreciate your efforts, Dr. Kecmanovic said: “They will scream ‘I hate you

, we know from the science of linguistics and the philosophy of knowledge that they differ profoundly from how humans reason and use language. These differences place significant limitations on what these programs can do, encoding them with ineradicable defects.

It is at once comic and tragic, as Borges might have noted, that so much money and attention should be concentrated on so little a thing — something so trivial when contrasted with the human mind, which by dint of language, in the words of Wilhelm von Humboldt, can make “infinite use of finite means,” creating ideas and theories with universal reach.

The human mind is not, like ChatGPT and its ilk, a lumbering statistical engine for pattern matching, gorging on hundreds of terabytes of data and extrapolating the most likely conversational response or most probable answer to a scientific question

the human mind is a surprisingly efficient and even elegant system that operates with small amounts of information; it seeks not to infer brute correlations among data points but to create explanations

such programs are stuck in a prehuman or nonhuman phase of cognitive evolution. Their deepest flaw is the absence of the most critical capacity of any intelligence: to say not only what is the case, what was the case and what will be the case — that’s description and prediction — but also what is not the case and what could and could not be the case

Those are the ingredients of explanation, the mark of true intelligence.

Here’s an example. Suppose you are holding an apple in your hand. Now you let the apple go. You observe the result and say, “The apple falls.” That is a description. A prediction might have been the statement “The apple will fall if I open my hand.”

an explanation is something more: It includes not only descriptions and predictions but also counterfactual conjectures like “Any such object would fall,” plus the additional clause “because of the force of gravity” or “because of the curvature of space-time” or whatever. That is a causal explanation: “The apple would not have fallen but for the force of gravity.” That is thinking.

The crux of machine learning is description and prediction; it does not posit any causal mechanisms or physical laws

any human-style explanation is not necessarily correct; we are fallible. But this is part of what it means to think: To be right, it must be possible to be wrong. Intelligence consists not only of creative conjectures but also of creative criticism. Human-style thought is based on possible explanations and error correction, a process that gradually limits what possibilities can be rationally considered.

ChatGPT and similar programs are, by design, unlimited in what they can “learn” (which is to say, memorize); they are incapable of distinguishing the possible from the impossible.

Whereas humans are limited in the kinds of explanations we can rationally conjecture, machine learning systems can learn both that the earth is flat and that the earth is round. They trade merely in probabilities that change over time.

For this reason, the predictions of machine learning systems will always be superficial and dubious.

some machine learning enthusiasts seem to be proud that their creations can generate correct “scientific” predictions (say, about the motion of physical bodies) without making use of explanations (involving, say, Newton’s laws of motion and universal gravitation). But this kind of prediction, even when successful, is pseudoscienc

While scientists certainly seek theories that have a high degree of empirical corroboration, as the philosopher Karl Popper noted, “we do not seek highly probable theories but explanations; that is to say, powerful and highly improbable theories.”

The theory that apples fall to earth because mass bends space-time (Einstein’s view) is highly improbable, but it actually tells you why they fall. True intelligence is demonstrated in the ability to think and express improbable but insightful things.

This means constraining the otherwise limitless creativity of our minds with a set of ethical principles that determines what ought and ought not to be (and of course subjecting those principles themselves to creative criticism)

True intelligence is also capable of moral thinking

To be useful, ChatGPT must be empowered to generate novel-looking output; to be acceptable to most of its users, it must steer clear of morally objectionable content

In 2016, for example, Microsoft’s Tay chatbot (a precursor to ChatGPT) flooded the internet with misogynistic and racist content, having been polluted by online trolls who filled it with offensive training data. How to solve the problem in the future? In the absence of a capacity to reason from moral principles, ChatGPT was crudely restricted by its programmers from contributing anything novel to controversial — that is, important — discussions. It sacrificed creativity for a kind of amorality.

Here, ChatGPT exhibits something like the banality of evil: plagiarism and apathy and obviation. It summarizes the standard arguments in the literature by a kind of super-autocomplete, refuses to take a stand on anything, pleads not merely ignorance but lack of intelligence and ultimately offers a “just following orders” defense, shifting responsibility to its creators.

In short, ChatGPT and its brethren are constitutionally unable to balance creativity with constraint. They either overgenerate (producing both truths and falsehoods, endorsing ethical and unethical decisions alike) or undergenerate (exhibiting noncommitment to any decisions and indifference to consequences). Given the amorality, faux science and linguistic incompetence of these systems, we can only laugh or cry at their popularity.

The word for ‘philosophy’ in Korean is 철학, pronounced ch’ŏrhak. It literally means the ‘study of wisdom’ or, perhaps better, ‘how to become wise’, which reflects its more dynamic and proactive implications

At night, in the darkness of the cave, he drank water from a perfectly useful ‘bowl’. But when he could see properly, he found that there was no ‘bowl’ at all, only a disgusting human skull.

Our lives and minds are affected by others (and their actions), as others (and their minds) are affected by our actions. This is particularly true in the Korean application of Confucian and Buddhist ideas.

Wŏnhyo understood that how we think about things shapes their very existence – and in turn our own existence, which is constructed according to our thoughts.

In the Korean tradition of philosophy, human beings are social beings, therefore knowing how to interact with others is an essential part of living a good life – indeed, living well with others is our real contribution to human life

we still need to practise meditation, for if not we can easily fall into our old ways even if our minds have been awakened

As our daily lives are shaped by our thoughts, so our experience of this reality is good or bad – depending on our thoughts – which make things ‘appear’ good or bad because, in ‘reality’, things in and of themselves are devoid of their own independent nature

We can take from Wŏnhyo the idea that, if you change the patterns that have become engrained in how you think, you will begin to live differently. To do this, you need to change your mental habits, which is why meditation and mindful awareness can help. And this needs to be practised every day

Wŏnhyo’s most important work is titled Awaken your Mind and Practice (in Korean, Palsim suhaeng-jang). It is an explicit call to younger adherents to put Buddhist ideas into practice, and an indirect warning not to get lost in contemplation or in the study of text

While Wŏnhyo had emphasised the mind and the need to ‘practise’ Buddhism, a later Korean monk, Chinul (1158-1210), spearheaded Sŏn, the meditational tradition in Korea that espoused the idea of ‘sudden enlightenment’ that alerts the mind, accompanied by ‘gradual cultivation’

he realised that there isn’t a difference between the ‘bowl’ and the skull: the only difference lies with us and our perceptions. We interpret our lives through a continual stream of thoughts, and so we become what we think, or rather how we think

his greatest contribution to Sŏn is Secrets on Cultivating the Mind (Susim kyŏl). This text outlines in detail his teachings on sudden awakening followed by the need for gradual cultivation

hinul’s approach recognises the mind as the ‘essence’ of one’s Buddha nature (contained in the mind, which is inherently good), while continual practice and cultivation aids in refining its ‘function’ – this is the origin of the ‘essence-function’ concept that has since become central to Korean philosophy.

These ideas also influenced the reformed view of Confucianism that became linked with the mind and other metaphysical ideas, finally becoming known as Neo-Confucianism.

During the Chosŏn dynasty (1392-1910), the longest lasting in East Asian history, Neo-Confucianism became integrated into society at all levels through rituals for marriage, funerals and ancestors

Neo-Confucianism recognises that we as individuals exist through plural relationships with responsibilities to others (as a child, brother/sister, lover, husband/wife, parent, teacher/student and so on), an idea nicely captured in 2000 by the French philosopher Jean-Luc Nancy when he described our ‘being’ as ‘singular plural’

with commentaries that elucidate the moral principles of Confucianism, related to the cardinal relationships and education. It also embodies T’oegye’s own development of moral psychology through his focus on the mind, and illuminates the importance of teaching and the practice of self-cultivation.

Setting aside these sexist and self-serving interpretations, Confucianism emphasises that society works as an interconnected set of complementary reciprocal relationships that should be beneficial to all parties within a social system

Confucian relationships have the potential to offer us an example of effective citizenship, similar to that outlined by Cicero, where the good of the republic or state is at the centre of being a good citizen

There is a general consensus in Korean philosophy that we have an innate sociability and therefore should have a sense of duty to each other and to practise virtue.

The main virtue of Confucianism is the idea of ‘humanity’, coming from the Chinese character 仁, often left untranslated and written as ren and pronounced in Korean as in.

It is a combination of the character for a human being and the number two. In other words, it signifies what (inter)connects two people, or rather how they should interact in a humane or benevolent manner to each other. This character therefore highlights the link between people while emphasising that the most basic thing that makes us ‘human’ is our interaction with others.

Neo-Confucianism adopted a turn towards a more mind-centred view in the writings of the Korean scholar Yi Hwang, known by his pen name T’oegye (1501-70), who appears on the 1,000-won note. He greatly influenced Neo-Confucianism in Japan through his formidable text, Ten Diagrams on Sage Learning (Sŏnghak sipto), composed in 1568, which was one of the most-reproduced texts of the entire Chosŏn dynasty and represents the synthesis of Neo-Confucian thought in Korea

Corrupt interpretations of Confucianism by heteronormative men have historically championed these ideas in terms of vertical relationships rather than as a reciprocal set of benevolent social interactions, meaning that women have suffered greatly as a result.

He writes that we ourselves can transform the unrestrained mind and its desires, and achieve sagehood, if we take the arduous, gradual path of self-cultivation centred on the mind.

Confucians had generally accepted the Mencian idea that human nature was embodied in the unaroused state of the mind, before it was shaped by its environment. The mind in its unaroused state was taken to be theoretically good. However, this inborn tendency for goodness is always in danger of being reduced to passivity, unless you cultivate yourself as a person of ‘humanity’ (in the Confucian sense mentioned above).

You should constantly try to activate your humanity to allow the unhampered operation of the original mind to manifest itself through socially responsible and moral character in action

Humanity is the realisation of what I describe as our ‘optimum level of perfection’ that exists in an inherent stage of potentiality due our innate good nature

This, in a sense, is like the Buddha nature of the Buddhists, which suggests we are already enlightened and just need to recover our innate mental state. Both philosophies are hopeful: humans are born good with the potential to correct their own flaws and failures

this could hardly contrast any more greatly with the Christian doctrine of original sin

The seventh diagram in T’oegye’s text is entitled ‘The Diagram of the Explanation of Humanity’ (Insŏl-to). Here he warns how one’s good inborn nature may become impaired, hampering the operation of the original mind and negatively impacting our character in action. Humanity embodies the gradual realisation of our optimum level of perfection that already exists in our mind but that depends on how we think about things and how we relate that to others in a social context

For T’oegye, the key to maintaining our capacity to remain level-headed, and to control our impulses and emotions, was kyŏng. This term is often translated as ‘seriousness’, occasionally ‘mindfulness’, and it identifies the serious need for constant effort to control one’s mind in order to go about one’s life in a healthy manner

For T’oegye, mindfulness is as serious as meditation is for the Buddhists. In fact, the Neo-Confucians had their own meditational practice of ‘quiet-sitting’ (chŏngjwa), which focused on recovering the calm and not agitated ‘original mind’, before putting our daily plans into action

These diagrams reinforce this need for a daily practice of Confucian mindfulness, because practice leads to the ‘good habit’ of creating (and maintaining) routines. There is no short-cut provided, no weekend intro to this practice: it is life-long, and that is what makes it transformative, leading us to become better versions of who were in the beginning. This is consolation of Korean philosophy.

Seeing the world as it is can steer us away from making unnecessary mistakes, while highlighting what is good and how to maintain that good while also reducing anxiety from an agitated mind and harmful desires. This is why Korean philosophy can provide us with consolation; it recognises the bad, but prioritises the good, providing several moral pathways that are referred to in the East Asian traditions (Confucianism, Buddhism and Daoism) as modes of ‘self-cultivation’

As social beings, we penetrate the consciousness of others, and so humans are linked externally through conduct but also internally through thought. Humanity is a unifying approach that holds the potential to solve human problems, internally and externally, as well as help people realise the perfection that is innately theirs