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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

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

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’

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

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’

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.

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

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.

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

The corporate gig, as a social media director for a tech platform, was a revelation. “I could just show up to work and do work,” Ms. Tilghman said. After she was done, she could leave. She didn’t have to be a brand. There’s no comments section at an office job.

In 2019, a Morning Consult report found that 54 percent of Gen Z and millennial Americans were interested in becoming influencers. (Eighty-six percent said they would be willing to post sponsored content for money.)

If social media has made audiences anxious, it’s driving creators to the brink. In 2021, the TikTok breakout star Charli D’Amelio said she had “lost the passion” for posting videos. A few months later, Erin Kern announced to her 600,000 Instagram followers that she would be deactivating her account @cottonstem; she had been losing her hair, and her doctors blamed work-induced stress

Other influencers faded without fanfare — teens whose mental health had taken too much of a hit and amateur influencers who stopped posting after an algorithm tweak tanked their metrics. Some had been at this for a decade or more, starting at 12 or 14 or 19.

She posted less, testing out new identities that she hoped wouldn’t touch off the same spiral that wellness had. There were dancing videos, dog photos, interior design. None of it stuck. (“You can change the niche, but you’re still going to be performing your life for content,” she explained over lunch.)

Ms. Tilghman’s problem — as the interest in the workshop, which she decided to cap at 15, demonstrated — is that she has an undeniable knack for this. In 2022, she started a Substack to continue writing, thinking of it as a calling card while she applied to editorial jobs; it soon amassed 20,000 subscribers. It once had a different name, but now it’s called “Offline Time.” The paid tier costs $5 a month.

Casey Lewis, who helms the After School newsletter about Gen Z consumer trends, predicts more pivots and exits. TikTok has elevated creators faster than other platforms and burned them out quicker, she said.

Ms. Lewis expects a swell of former influencers taking jobs with P.R. agencies, marketing firms and product development conglomerates. She pointed out that creators have experience not just in video and photo editing, but in image management, crisis communication and rapid response. “Those skills do transfer,” she said.

The Samsung threat represented the first potential crack in Google’s seemingly impregnable search business, which was worth $162 billion last year.

Modernizing its search engine has become an obsession at Google, and the planned changes could put new A.I. technology in phones and homes all over the world.

Google has been worried about A.I.-powered competitors since OpenAI, a San Francisco start-up that is working with Microsoft, demonstrated a chatbot called ChatGPT in November. About two weeks later, Google created a task force in its search division to start building A.I. products,

Google has been doing A.I. research for years. Its DeepMind lab in London is considered one of the best A.I. research centers in the world, and the company has been a pioneer with A.I. projects, such as self-driving cars and the so-called large language models that are used in the development of chatbots. In recent years, Google has used large language models to improve the quality of its search results, but held off on fully adopting A.I. because it has been prone to generating false and biased statements.

Now the priority is winning control of the industry’s next big thing. Last month, Google released its own chatbot, Bard, but the technology received mixed reviews.

The system would learn what users want to know based on what they’re searching when they begin using it. And it would offer lists of preselected options for objects to buy, information to research and other information. It would also be more conversational — a bit like chatting with a helpful person.

Magi would keep ads in the mix of search results. Search queries that could lead to a financial transaction, such as buying shoes or booking a flight, for example, would still feature ads on their results pages.

Last week, Google invited some employees to test Magi’s features, and it has encouraged them to ask the search engine follow-up questions to judge its ability to hold a conversation. Google is expected to release the tools to the public next month and add more features in the fall, according to the planning document.

The company plans to initially release the features to a maximum of one million people. That number should progressively increase to 30 million by the end of the year. The features will be available exclusively in the United States.

Google has also explored efforts to let people use Google Earth’s mapping technology with help from A.I. and search for music through a conversation with a chatbot

A tool called GIFI would use A.I. to generate images in Google Image results.

Tivoli Tutor, would teach users a new language through open-ended A.I. text conversations.

Yet another product, Searchalong, would let users ask a chatbot questions while surfing the web through Google’s Chrome browser. People might ask the chatbot for activities near an Airbnb rental, for example, and the A.I. would scan the page and the rest of the internet for a response.

“If we are the leading search engine and this is a new attribute, a new feature, a new characteristic of search engines, we want to make sure that we’re in this race as well,”

Social-media platforms are “preying on your insecurities; they’re preying on your temptations,” Jenn explained to me in an interview that shifted our parasocial connection, at least for an hour, to a mere relationship. “And, you know, I do play a role in this.” Jenn makes money through aspirational advertising, after all—a familiar part of any influencer’s job.

She’s pro–parasocial relationships, she explains to the camera, but only if we remain aware that we’re in one. “This relationship does not replace existing friendships, existing relationships,” she emphasizes. “This is all supplementary. Like, it should be in addition to your life, not a replacement.” I sat there watching her talk about parasocial relationships while absorbing the irony of being in one with her.

The open acknowledgment of social media’s inner workings, with content creators exposing the foundations of their content within the content itself, is what Alice Marwick, an associate communications professor at the University of North Carolina at Chapel Hill, described to me as “meta-content.”

Meta-content can be overt, such as the vlogger Casey Neistat wondering, in a vlog, if vlogging your life prevents you from being fully present in it;

But meta-content can also be subtle: a vlogger walking across the frame before running back to get the camera. Or influencers vlogging themselves editing the very video you’re watching, in a moment of space-time distortion.

Viewers don’t seem to care. We keep watching, fully accepting the performance. Perhaps that’s because the rise of meta-content promises a way to grasp authenticity by acknowledging artifice; especially in a moment when artifice is easier to create than ever before, audiences want to know what’s “real” and what isn’

“The idea of a space where you can trust no sources, there’s no place to sort of land, everything is put into question, is a very unsettling, unsatisfying way to live.

So we continue to search for, as Murray observes, the “agreed-upon things, our basic understandings of what’s real, what’s true.” But when the content we watch becomes self-aware and even self-critical, it raises the question of whether we can truly escape the machinations of social media. Maybe when we stare directly into the abyss, we begin to enjoy its company.

“The difference between BeReal and the social-media giants isn’t the former’s relationship to truth but the size and scale of its deceptions.” BeReal users still angle their camera and wait to take their daily photo at an aesthetic time of day. The snapshots merely remind us how impossible it is to stop performing online.

Jenn’s concern over the future of the internet stems, in part, from motherhood. She recently had a son, Lennon (whose first birthday party I watched on YouTube), and worries about the digital world he’s going to inherit.

Back in the age of MySpace, she had her own internet friends and would sneak out to parking lots at 1 a.m. to meet them in real life: “I think this was when technology was really used as a tool to connect us.” Now, she explained, it’s beginning to ensnare us. Posting content online is no longer a means to an end so much as the end itself.

We used to view influencers’ lives as aspirational, a reality that we could reach toward. Now both sides acknowledge that they’re part of a perfect product that the viewer understands is unattainable and the influencer acknowledges is not fully real.

“I forgot to say this to her in the interview, but I truly think that my videos are less about me and more of a reflection of where you are currently … You are kind of reflecting on your own life and seeing what resonates [with] you, and you’re discarding what doesn’t. And I think that’s what’s beautiful about it.”

meta-content is fundamentally a compromise. Recognizing the delusion of the internet doesn’t alter our course within it so much as remind us how trapped we truly are—and how we wouldn’t have it any other way.

That’s because real people — and yes, even professional economists — tend to process the parallel rise of prices and wages in quite different ways.

In brief, researchers have found that we tend to internalize the gains due to inflation and externalize the losses. These different processes yield different emotional responses.

Let’s start with higher prices. Sticker shock hurts. Even as someone who closely studies the inflation statistics, I’m still often surprised by higher prices. They feel unfair. They undermine my spending power, and my sense of control and order.

in reality, higher prices are only the first act of the inflationary play. It’s a play that economists have seen before. In episode after episode, surges in prices have led to — or been preceded by — a proportional surge in wages.

Even though wages tend to rise hand-in-hand with prices, we tell ourselves a different story, in which the wage rises we get have nothing to do with price rises that cause them.

But then my economist brain took over, and slowly it sunk in that my raise wasn’t a reward for hard work, but rather a cost-of-living adjustment

Internalizing the gain and externalizing the cost of inflation protects you from this deflating realization. But it also distorts your sense of reality.

The reason so many Americans feel that inflation is stealing their purchasing power is that they give themselves unearned credit for the offsetting wage rises that actually restore it.

younger folks — anyone under 60 — had never experienced sustained inflation rates greater than 5 percent in their adult lives. And I think this explains why they’re so angry about today’s inflation.

While older Americans understood that the pain of inflation is transitory, younger folks aren’t so sure. Inflation is a lot scarier when you fear that today’s price rises will permanently undermine your ability to make ends meet.

Perhaps this explains why the recent moderate burst of inflation has created seemingly more anxiety than previous inflationary episodes.

More generally, being an economist makes me an optimist. Social media is awash with (false) claims that we’re in a “silent depression,” and those who want to make American great again are certain it was once so much better.

in reality, our economy this year is larger, more productive and will yield higher average incomes than in any prior year on record in American history

And because the United States is the world’s richest major economy, we can now say that we are almost certainly part of the richest large society in its richest year in the history of humanity.

The income of the average American will double approximately every 39 years. And so when my kids are my age, average income will be roughly double what it is today. Far from being fearful for my kids, I’m envious of the extraordinary riches their generation will enjoy.

Psychologists describe anxiety disorders as occurring when the panic you feel is out of proportion to the danger you face. By this definition, we’re in the midst of a macroeconomic anxiety attack.

The human problem-solvers — 609 high school students from 108 countries — won 58 gold medals, 123 silver and 145 bronze. The A.I. performed at the level of a silver medalist, solving four out of six problems for a total of 28 points. It was the first time that A.I. has achieved a medal-worthy performance on an Olympiad’s problems.

Nonetheless, Dr. Kohli described the result as a “phase transition” — a transformative change — “in the use of A.I. in mathematics and the ability of A.I. systems to do mathematics.”

Dr. Gowers added in an email: “I was definitely impressed.” The lab had discussed its Olympiad ambitions with him a couple of weeks beforehand, so “my expectations were quite high,” he said. “But the program met them, and in one or two instances significantly surpassed them.” The program found the “magic keys” that unlocked the problems, he said.

Haojia Shi, a student from China, ranked No. 1 and was the only competitor to earn a perfect score — 42 points for six problems; each problem is worth seven points for a full solution. The U.S. team won first place with 192 points; China placed second with 190.

The Google system earned its 28 points for fully solving four problems — two in algebra, one in geometry and one in number theory. (It flopped at two combinatorics problems.) The system was allowed unlimited time; for some problems it took up to three days. The students were allotted only 4.5 hours per exam.

“The fact that we’ve reached this threshold, where it’s even possible to tackle these problems at all, is what represents a step-change in the history of mathematics,” he added. “And hopefully it’s not just a step-change in the I.M.O., but also represents the point at which we went from computers only being able to prove very, very simple things toward computers being able to prove things that humans can’t.”

“Mathematics requires this interesting combination of abstract, precise and creative reasoning,” Dr. Davies said. In part, he noted, this repertoire of abilities is what makes math a good litmus test for the ultimate goal: reaching so-called artificial general intelligence, or A.G.I., a system with capabilities ranging from emerging to competent to virtuoso to superhuman

In January, a Google DeepMind system named AlphaGeometry solved a sampling of Olympiad geometry problems at nearly the level of a human gold medalist. “AlphaGeometry 2 has now surpassed the gold medalists in solving I.M.O. problems,” Thang Luong, the principal investigator, said in an email.

Dr. Hubert’s team developed a new model that is comparable but more generalized. Named AlphaProof, it is designed to engage with a broad range of mathematical subjects. All told, AlphaGeometry and AlphaProof made use of a number of different A.I. technologies.

One approach was an informal reasoning system, expressed in natural language. This system leveraged Gemini, Google’s large language model. It used the English corpus of published problems and proofs and the like as training data.

The informal system excels at identifying patterns and suggesting what comes next; it is creative and talks about ideas in an understandable way. Of course, large language models are inclined to make things up — which may (or may not) fly for poetry and definitely not for math. But in this context, the L.L.M. seems to have displayed restraint; it wasn’t immune to hallucination, but the frequency was reduced.

Another approach was a formal reasoning system, based on logic and expressed in code. It used theorem prover and proof-assistant software called Lean, which guarantees that if the system says a proof is correct, then it is indeed correct. “We can exactly check that the proof is correct or not,” Dr. Hubert said. “Every step is guaranteed to be logically sound.”

Another crucial component was a reinforcement learning algorithm in the AlphaGo and AlphaZero lineage. This type of A.I. learns by itself and can scale indefinitely, said Dr. Silver, who is Google DeepMind’s vice-president of reinforcement learning. Since the algorithm doesn’t require a human teacher, it can “learn and keep learning and keep learning until ultimately it can solve the hardest problems that humans can solve,” he said. “And then maybe even one day go beyond those.”

Dr. Hubert added, “The system can rediscover knowledge for itself.” That’s what happened with AlphaZero: It started with zero knowledge, Dr. Hubert said, “and by just playing games, and seeing who wins and who loses, it could rediscover all the knowledge of chess. It took us less than a day to rediscover all the knowledge of chess, and about a week to rediscover all the knowledge of Go. So we thought, Let’s apply this to mathematics.”

Dr. Gowers doesn’t worry — too much — about the long-term consequences. “It is possible to imagine a state of affairs where mathematicians are basically left with nothing to do,” he said. “That would be the case if computers became better, and far faster, at everything that mathematicians currently do.”

“There still seems to be quite a long way to go before computers will be able to do research-level mathematics,” he added. “It’s a fairly safe bet that if Google DeepMind can solve at least some hard I.M.O. problems, then a useful research tool can’t be all that far away.”

A really adept tool might make mathematics accessible to more people, speed up the research process, nudge mathematicians outside the box. Eventually it might even pose novel ideas that resonate.