# Jaskamal Kainth: full text > Chief Software Engineer at Samsung R&D Institute India, leading engineering for Samsung's global product search platform (query understanding, retrieval, ranking). B.E. Computer Science and M.Sc. Mathematics from BITS Pilani; ACM-ICPC competitor and long-time competitive programmer. Every article on https://jaskamalkainth.github.io, as Markdown. Each section starts with the article's canonical URL; please cite that URL when quoting. Index of articles: https://jaskamalkainth.github.io/llms.txt --- URL: https://jaskamalkainth.github.io/blog_posts/CppNotes.html Title: C++ Notes: Templates, Lambdas, constexpr and the STL Description: Short, example-first notes on modern C++: template specialization and metaprogramming, overloading, lambdas, constexpr, variadic templates, tuples and unordered_map. Published: 2021-05-07 Updated: 2026-10-02
Short, example-first notes on the corners of C++ I keep coming back to: templates, compile-time computation and the standard library.
Union–find answers "are these two in the same group?" in near-constant time. These problems start with counting components and build up to tracking leaders and merging whole ranges. Tick off the ones you solve; your progress is saved in this browser.
My journey of learning Korean language and culture
Class notes and a quick reference from my Sejong Korean courses: Hangul and pronunciation, native and Sino-Korean numbers, telling time, polite (해요체) verb conjugation, and everyday vocabulary.
Mastered Korean alphabet (Hangul), basic grammar, numbers, time expressions, and fundamental conversation skills including greetings, self-introduction, and daily activities.
Building on foundation knowledge to develop intermediate conversation skills, complex grammar patterns, and expanded vocabulary for daily communication.
| Verb (dict.) | English meaning | Present | Past | Future |
|---|---|---|---|---|
가깝다 gakkapda |
to be close/near | 가까워요 gakkawoyo |
가까웠어요 gakkawosseoyo |
가까울 거예요 gakkaul geoyeyo |
가다 gada |
go | 가요 gayo |
갔어요 gasseoyo |
갈 거예요 gal geoyeyo |
가르치다 gareuchida |
to teach / to tell (someone) | 가르쳐요 gareuchyeoyo |
가르쳤어요 gareuchyeosseoyo |
가르칠 거예요 gareuchil geoyeyo |
가져오다 gajyeooda |
to bring | 가져와요 gajyeowayo |
가져왔어요 gajyeowasseoyo |
가져올 거예요 gajyeool geoyeyo |
갈아타다 garatada |
to transfer | 갈아타요 garatayo |
갈아탔어요 garatasseoyo |
갈아탈 거예요 garatal geoyeyo |
걱정하다 geokjeonghada |
to worry | 걱정해요 geokjeonghaeyo |
걱정했어요 geokjeonghaesseoyo |
걱정할 거예요 geokjeonghal geoyeyo |
건너다 geonneoda |
to cross | 건너요 geonneoyo |
건넜어요 geonneosseoyo |
건널 거예요 geonneol geoyeyo |
걷다 geotda |
to walk | 걸어요 georeoyo |
걸었어요 georeosseoyo |
걸을 거예요 georeul geoyeyo |
걸어가다 georeogada |
to go by walking | 걸어가요 georeogayo |
걸어갔어요 georeogasseoyo |
걸어갈 거예요 georeogal geoyeyo |
걸어오다 georeooda |
to come by walking | 걸어와요 georeowayo |
걸어왔어요 georeowasseoyo |
걸어올 거예요 georeool geoyeyo |
공부하다 gongbuhada |
to study | 공부해요 gongbuhaeyo |
공부했어요 gongbuhaesseoyo |
공부할 거예요 gongbuhal geoyeyo |
괜찮다 gwaenchanda |
to be okay | 괜찮아요 gwaenchanayo |
괜찮았어요 gwaenchanasseoyo |
괜찮을 거예요 gwaenchaneul geoyeyo |
구경하다 gugyeonghada |
to see/sightsee | 구경해요 gugyeonghaeyo |
구경했어요 gugyeonghaesseoyo |
구경할 거예요 gugyeonghal geoyeyo |
귀엽다 gwiyeopda |
to be cute | 귀여워요 gwiyeowoyo |
귀여웠어요 gwiyeowosseoyo |
귀여울 거예요 gwiyeoul geoyeyo |
그렇다 geureotda |
to be so | 그래요 geuraeyo |
그랬어요 geuraesseoyo |
그렇을 거예요 geureoheul geoyeyo |
그리다 geurida |
to draw | 그려요 geuryeoyo |
그렸어요 geuryeosseoyo |
그릴 거예요 geuril geoyeyo |
기다리다 gidarida |
to wait | 기다려요 gidaryeoyo |
기다렸어요 gidaryeosseoyo |
기다릴 거예요 gidaril geoyeyo |
길다 gilda |
to be long | 길어요 gireoyo |
길었어요 gireosseoyo |
길 거예요 gil geoyeyo |
깨다 kkaeda |
To break, shatter | 깨요 kkaeyo |
깼어요 kkaesseoyo |
깰 거예요 kkael geoyeyo |
나가다 nagada |
to go out | 나가요 nagayo |
나갔어요 nagasseoyo |
나갈 거예요 nagal geoyeyo |
나오다 naoda |
to come out | 나와요 nawayo |
나왔어요 nawasseoyo |
나올 거예요 naol geoyeyo |
날씬하다 nalssinhada |
to be slim | 날씬해요 nalssinhaeyo |
날씬했어요 nalssinhaesseoyo |
날씬할 거예요 nalssinhal geoyeyo |
내려가다 naeryeogada |
to go down | 내려가요 naeryeogayo |
내려갔어요 naeryeogasseoyo |
내려갈 거예요 naeryeogal geoyeyo |
내려오다 naeryeooda |
to come down | 내려와요 naeryeowayo |
내려왔어요 naeryeowasseoyo |
내려올 거예요 naeryeool geoyeyo |
내리다 naerida |
to get off | 내려요 naeryeoyo |
내렸어요 naeryeosseoyo |
내릴 거예요 naeril geoyeyo |
놀다 nolda |
to play | 놀아요 norayo |
놀았어요 norasseoyo |
놀 거예요 nol geoyeyo |
노래하다 noraehada |
to sing | 노래해요 noraehaeyo |
노래했어요 noraehaesseoyo |
노래할 거예요 noraehal geoyeyo |
늦다 neutda |
to be late | 늦어요 neujeoyo |
늦었어요 neujeosseoyo |
늦을 거예요 neujeul geoyeyo |
닫다 datda |
to close | 닫아요 dadayo |
닫았어요 dadasseoyo |
닫을 거예요 dadeul geoyeyo |
달다 dalda |
sweet | 달아요 darayo |
달았어요 darasseoyo |
달 거예요 dal geoyeyo |
덥다 deopda |
hot | 더워요 deowoyo |
더웠어요 deowosseoyo |
더울 거예요 deoul geoyeyo |
도와주다 dowajuda |
to help (someone) | 도와줘요 dowajwoyo |
도와줬어요 dowajwosseoyo |
도와줄 거예요 dowajul geoyeyo |
듣다 deutda |
to listen | 들어요 deureoyo |
들었어요 deureosseoyo |
들을 거예요 deureul geoyeyo |
들어가다 deureogada |
to go in / enter | 들어가요 deureogayo |
들어갔어요 deureogasseoyo |
들어갈 거예요 deureogal geoyeyo |
들어오다 deureooda |
to come in / enter | 들어와요 deureowayo |
들어왔어요 deureowasseoyo |
들어올 거예요 deureool geoyeyo |
따뜻하다 ttatteuthada |
warm | 따뜻해요 ttatteuthaeyo |
따뜻했어요 ttatteuthaesseoyo |
따뜻할 거예요 ttatteuthal geoyeyo |
뚱뚱하다 ttungttunghada |
to be fat | 뚱뚱해요 ttungttunghaeyo |
뚱뚱했어요 ttungttunghaesseoyo |
뚱뚱할 거예요 ttungttunghal geoyeyo |
마르다 mareuda |
to be skinny / thin | 말라요 malrayo |
말랐어요 malrasseoyo |
마를 거예요 mareul geoyeyo |
마시다 masida |
to drink | 마셔요 masyeoyo |
마셨어요 masyeosseoyo |
마실 거예요 masil geoyeyo |
만나다 mannada |
to meet | 만나요 mannayo |
만났어요 mannasseoyo |
만날 거예요 mannal geoyeyo |
만들다 mandeulda |
to make | 만들어요 mandeureoyo |
만들었어요 mandeureosseoyo |
만들 거예요 mandeul geoyeyo |
많다 manda |
to be many/much (only ㄴ pronounced) | 많아요 manayo |
많았어요 manasseoyo |
많을 거예요 maneul geoyeyo |
말하다 malhada |
to speak | 말해요 malhaeyo |
말했어요 malhaesseoyo |
말할 거예요 malhal geoyeyo |
맑다 makda |
clear | 맑아요 magayo |
맑았어요 magasseoyo |
맑을 거예요 mageul geoyeyo |
맛없다 maseotda |
not tasty | 맛없어요 maseobeoyo |
맛없었어요 maseobeosseoyo |
맛없을 거예요 maseobeul geoyeyo |
맛있다 masitda |
tasty | 맛있어요 masisseoyo |
맛있었어요 masisseosseoyo |
맛있을 거예요 masisseul geoyeyo |
맞다 matda |
to be right / correct | 맞아요 majayo |
맞았어요 majasseoyo |
맞을 거예요 majeul geoyeyo |
맵다 maepda |
spicy | 매워요 maewoyo |
매웠어요 maewosseoyo |
매울 거예요 maeul geoyeyo |
먹다 meokda |
eat | 먹어요 meogeoyo |
먹었어요 meogeosseoyo |
먹을 거예요 meogeul geoyeyo |
멋있다 meositda |
to be stylish / cool | 멋있어요 meosisseoyo |
멋있었어요 meosisseosseoyo |
멋있을 거예요 meosisseul geoyeyo |
모르다 moreuda |
to not know | 몰라요 molrayo |
몰랐어요 molrasseoyo |
모를 거예요 moreul geoyeyo |
물어보다 mureoboda |
to ask | 물어봐요 mureobwayo |
물어봤어요 mureobwasseoyo |
물어볼 거예요 mureobol geoyeyo |
바쁘다 bappeuda |
to be busy | 바빠요 bappayo |
바빴어요 bappasseoyo |
바쁠 거예요 bappeul geoyeyo |
배우다 baeuda |
to learn | 배워요 baewoyo |
배웠어요 baewosseoyo |
배울 거예요 baeul geoyeyo |
버리다 beorida |
to throw away | 버려요 beoryeoyo |
버렸어요 beoryeosseoyo |
버릴 거예요 beoril geoyeyo |
벗다 beotda |
to take off (clothes) | 벗어요 beoseoyo |
벗었어요 beoseosseoyo |
벗을 거예요 beoseul geoyeyo |
보내다 bonaeda |
to spend (time) | 보내요 bonaeyo |
보냈어요 bonaesseoyo |
보낼 거예요 bonael geoyeyo |
보다 boda |
see/watch | 봐요 bwayo |
봤어요 bwasseoyo |
볼 거예요 bol geoyeyo |
보이다 boida |
to be visible / to see | 보여요 boyeoyo |
보였어요 boyeosseoyo |
보일 거예요 boil geoyeyo |
비싸다 bissada |
to be expensive | 비싸요 bissayo |
비쌌어요 bissasseoyo |
비쌀 거예요 bissal geoyeyo |
빌리다 bilrida |
to borrow | 빌려요 bilryeoyo |
빌렸어요 bilryeosseoyo |
빌릴 거예요 bilril geoyeyo |
사다 sada |
to buy | 사요 sayo |
샀어요 sasseoyo |
살 거예요 sal geoyeyo |
사랑하다 saranghada |
to love | 사랑해요 saranghaeyo |
사랑했어요 saranghaesseoyo |
사랑할 거예요 saranghal geoyeyo |
산책하다 sanchaekhada |
to take a walk | 산책해요 sanchaekhaeyo |
산책했어요 sanchaekhaesseoyo |
산책할 거예요 sanchaekhal geoyeyo |
살다 salda |
to live | 살아요 sarayo |
살았어요 sarasseoyo |
살 거예요 sal geoyeyo |
새다 saeda |
To leak | 새요 saeyo |
샜어요 saesseoyo |
샐 거예요 sael geoyeyo |
서다 seoda |
to stand | 서요 seoyo |
섰어요 seosseoyo |
설 거예요 seol geoyeyo |
소개하다 sogaehada |
to introduce | 소개해요 sogaehaeyo |
소개했어요 sogaehaesseoyo |
소개할 거예요 sogaehal geoyeyo |
쇼핑하다 syopinghada |
to go shopping | 쇼핑해요 syopinghaeyo |
쇼핑했어요 syopinghaesseoyo |
쇼핑할 거예요 syopinghal geoyeyo |
수영하다 suyeonghada |
to swim | 수영해요 suyeonghaeyo |
수영했어요 suyeonghaesseoyo |
수영할 거예요 suyeonghal geoyeyo |
쉬다 swida |
to rest | 쉬어요 swieoyo |
쉬었어요 swieosseoyo |
쉴 거예요 swil geoyeyo |
습하다 seuphada |
humid | 습해요 seuphaeyo |
습했어요 seuphaesseoyo |
습할 거예요 seuphal geoyeyo |
시다 sida |
sour | 셔요 syeoyo |
셨어요 syeosseoyo |
실 거예요 sil geoyeyo |
시원하다 siwonhada |
cool | 시원해요 siwonhaeyo |
시원했어요 siwonhaesseoyo |
시원할 거예요 siwonhal geoyeyo |
싱겁다 singgeopda |
bland | 싱거워요 singgeowoyo |
싱거웠어요 singgeowosseoyo |
싱거울 거예요 singgeoul geoyeyo |
싸다 ssada |
to be cheap | 싸요 ssayo |
쌌어요 ssasseoyo |
쌀 거예요 ssal geoyeyo |
쓰다 sseuda |
to write | 써요 sseoyo |
썼어요 sseosseoyo |
쓸 거예요 sseul geoyeyo |
아프다 apeuda |
to be sick | 아파요 apayo |
아팠어요 apasseoyo |
아플 거예요 apeul geoyeyo |
앉다 anda |
to sit | 앉아요 anayo |
앉았어요 anasseoyo |
앉을 거예요 aneul geoyeyo |
알다 alda |
to know | 알아요 arayo |
알았어요 arasseoyo |
알 거예요 al geoyeyo |
연락하다 yeonrakhada |
to contact | 연락해요 yeonrakhaeyo |
연락했어요 yeonrakhaesseoyo |
연락할 거예요 yeonrakhal geoyeyo |
열다 yeolda |
to open | 열어요 yeoreoyo |
열었어요 yeoreosseoyo |
열 거예요 yeol geoyeyo |
여행하다 yeohaenghada |
to travel | 여행해요 yeohaenghaeyo |
여행했어요 yeohaenghaesseoyo |
여행할 거예요 yeohaenghal geoyeyo |
예쁘다 yeppeuda |
to be pretty | 예뻐요 yeppeoyo |
예뻤어요 yeppeosseoyo |
예쁠 거예요 yeppeul geoyeyo |
오다 oda |
come | 와요 wayo |
왔어요 wasseoyo |
올 거예요 ol geoyeyo |
올라가다 olragada |
to go up | 올라가요 olragayo |
올라갔어요 olragasseoyo |
올라갈 거예요 olragal geoyeyo |
올라오다 olraoda |
to come up | 올라와요 olrawayo |
올라왔어요 olrawasseoyo |
올라올 거예요 olraol geoyeyo |
요리하다 yorihada |
to cook | 요리해요 yorihaeyo |
요리했어요 yorihaesseoyo |
요리할 거예요 yorihal geoyeyo |
운동하다 undonghada |
to exercise | 운동해요 undonghaeyo |
운동했어요 undonghaesseoyo |
운동할 거예요 undonghal geoyeyo |
운전하다 unjeonhada |
to drive | 운전해요 unjeonhaeyo |
운전했어요 unjeonhaesseoyo |
운전할 거예요 unjeonhal geoyeyo |
읊다 eulda |
to recite/chant (only ㅍ pronounced) | 읊어요 eupeoyo |
읊었어요 eupeosseoyo |
읊을 거예요 eupeul geoyeyo |
이사하다 isahada |
to move (houses) | 이사해요 isahaeyo |
이사했어요 isahaesseoyo |
이사할 거예요 isahal geoyeyo |
이야기하다 iyagihada |
to talk | 이야기해요 iyagihaeyo |
이야기했어요 iyagihaesseoyo |
이야기할 거예요 iyagihal geoyeyo |
일어나다 ireonada |
to wake up | 일어나요 ireonayo |
일어났어요 ireonasseoyo |
일어날 거예요 ireonal geoyeyo |
일하다 ilhada |
to work | 일해요 ilhaeyo |
일했어요 ilhaesseoyo |
일할 거예요 ilhal geoyeyo |
읽다 ikda |
to read (only ㄱ pronounced) | 읽어요 igeoyo |
읽었어요 igeosseoyo |
읽을 거예요 igeul geoyeyo |
입다 ipda |
to wear | 입어요 ibeoyo |
입었어요 ibeosseoyo |
입을 거예요 ibeul geoyeyo |
자다 jada |
to sleep | 자요 jayo |
잤어요 jasseoyo |
잘 거예요 jal geoyeyo |
작다 jakda |
to be small | 작아요 jagayo |
작았어요 jagasseoyo |
작을 거예요 jageul geoyeyo |
잘생기다 jalsaenggida |
to be handsome | 잘생겨요 jalsaenggyeoyo |
잘생겼어요 jalsaenggyeosseoyo |
잘생길 거예요 jalsaenggil geoyeyo |
재미없다 jaemieotda |
not fun, boring | 재미없어요 jaemieobeoyo |
재미없었어요 jaemieobeosseoyo |
재미없을 거예요 jaemieobeul geoyeyo |
재미있다 jaemiitda |
fun, interesting | 재미있어요 jaemiisseoyo |
재미있었어요 jaemiisseosseoyo |
재미있을 거예요 jaemiisseul geoyeyo |
전화하다 jeonhwahada |
to call | 전화해요 jeonhwahaeyo |
전화했어요 jeonhwahaesseoyo |
전화할 거예요 jeonhwahal geoyeyo |
좋다 jotda |
[조따] (jo-tta) = to be good | 좋아요 johayo |
좋았어요 johasseoyo |
좋을 거예요 joheul geoyeyo |
좋아하다 johahada |
to like | 좋아해요 johahaeyo |
좋아했어요 johahaesseoyo |
좋아할 거예요 johahal geoyeyo |
주다 juda |
to give | 줘요 jwoyo |
줬어요 jwosseoyo |
줄 거예요 jul geoyeyo |
즐겁다 jeulgeopda |
to be pleased, enjoyable | 즐거워요 jeulgeowoyo |
즐거웠어요 jeulgeowosseoyo |
즐거울 거예요 jeulgeoul geoyeyo |
지나다 jinada |
to pass | 지나요 jinayo |
지났어요 jinasseoyo |
지날 거예요 jinal geoyeyo |
짜다 jjada |
salty | 짜요 jjayo |
짰어요 jjasseoyo |
짤 거예요 jjal geoyeyo |
짧다 jjalda |
to be short | 짧아요 jjabayo |
짧았어요 jjabasseoyo |
짧을 거예요 jjabeul geoyeyo |
쬐다 jjoeda |
To sunbathe, expose to sunlight | 쬐요 jjoeyo |
쬤어요 jjoesseoyo |
쬘 거예요 jjoel geoyeyo |
찾다 chatda |
to look for | 찾아요 chajayo |
찾았어요 chajasseoyo |
찾을 거예요 chajeul geoyeyo |
첨부하다 cheopbuhada |
to attach | 첨부해요 cheopbuhaeyo |
첨부했어요 cheopbuhaesseoyo |
첨부할 거예요 cheopbuhal geoyeyo |
청소하다 cheongsohada |
to clean | 청소해요 cheongsohaeyo |
청소했어요 cheongsohaesseoyo |
청소할 거예요 cheongsohal geoyeyo |
축하하다 chukhahada |
to congratulate | 축하해요 chukhahaeyo |
축하했어요 chukhahaesseoyo |
축하할 거예요 chukhahal geoyeyo |
출근하다 chulgeunhada |
to go to work | 출근해요 chulgeunhaeyo |
출근했어요 chulgeunhaesseoyo |
출근할 거예요 chulgeunhal geoyeyo |
춤추다 chupchuda |
to dance | 춤춰요 chupchwoyo |
춤췄어요 chupchwosseoyo |
춤출 거예요 chupchul geoyeyo |
춥다 chupda |
cold | 추워요 chuwoyo |
추웠어요 chuwosseoyo |
추울 거예요 chuul geoyeyo |
크다 keuda |
to be big/large | 커요 keoyo |
컸어요 keosseoyo |
클 거예요 keul geoyeyo |
타다 tada |
to get on/ride | 타요 tayo |
탔어요 tasseoyo |
탈 거예요 tal geoyeyo |
태다 taeda |
To clean, wipe | 태요 taeyo |
탰어요 taesseoyo |
탤 거예요 tael geoyeyo |
퇴근하다 toegeunhada |
to leave work | 퇴근해요 toegeunhaeyo |
퇴근했어요 toegeunhaesseoyo |
퇴근할 거예요 toegeunhal geoyeyo |
팔다 palda |
to sell | 팔아요 parayo |
팔았어요 parasseoyo |
팔 거예요 pal geoyeyo |
피곤하다 pigonhada |
to be tired | 피곤해요 pigonhaeyo |
피곤했어요 pigonhaesseoyo |
피곤할 거예요 pigonhal geoyeyo |
하다 hada |
to do | 해요 haeyo |
했어요 haesseoyo |
할 거예요 hal geoyeyo |
핥다 halda |
to lick (only ㄹ pronounced) | 핥아요 hatayo |
핥았어요 hatasseoyo |
핥을 거예요 hateul geoyeyo |
흐리다 heurida |
cloudy | 흐려요 heuryeoyo |
흐렸어요 heuryeosseoyo |
흐릴 거예요 heuril geoyeyo |
힘들다 hipdeulda |
to have a hard time | 힘들어요 hipdeureoyo |
힘들었어요 hipdeureosseoyo |
힘들 거예요 hipdeul geoyeyo |
There's nothing like music to relieve the soul and uplift it.
Often mislabelled online as Chopin; it was written by Paul de Senneville in 1978 and made famous by Richard Clayderman.
Francis Lai's theme from the 1970 film Love Story, in Richard Clayderman's piano arrangement (the video credits Beethoven, but it isn't his).
I'm fascinated by philosophy, psychology, and the study of human mind - what we do, why we do it. This timeline traces the evolution of human thought from ancient wisdom to modern insights about consciousness and behavior.
I've written a comprehensive exploration of human motivation through the lens of philosophy, tracing how great thinkers from ancient Greece to modern neuroscience have answered this fundamental question about human behavior.
→ Read the full research: "Why Do We Do What We Do? A Philosophical Journey Across the Ages"
This deep dive connects the philosophical insights from this timeline with modern psychology and neuroscience, exploring how ancient questions about human nature relate to contemporary findings about the mind.
This philosophical exploration is enhanced through collaboration with AI research assistants. While AI tools help synthesize and articulate ideas, all perspectives and critical analysis remain my own.
"The unexamined life is not worth living." Pioneered the method of questioning to understand human nature and ethics.
People act wrongly due to ignorance; if we truly know what is good, we will do good.
Explored the nature of reality, knowledge, and the ideal state. Created the theory of Forms and examined the soul's structure.
Human behavior stems from the conflict between reason, spirit, and appetite within the soul.
Systematized logic, ethics, and politics. Studied human flourishing (eudaimonia) and virtue ethics.
We act to achieve happiness through virtue, which is developed through habit and practice.
Emphasized moral cultivation, social harmony, and the importance of relationships and ritual.
Human behavior should be guided by virtue, respect for others, and social responsibility.
Explored suffering, desire, and the path to enlightenment through understanding the mind.
We act from attachment and desire, which causes suffering; liberation comes through mindfulness.
Integrated Christian theology with philosophy, exploring free will, time, and human nature.
Human actions are driven by love - either love of God (good) or love of self (sin).
Synthesized Aristotelian philosophy with Christian doctrine, exploring reason and faith.
We act according to our nature, seeking the ultimate good (God) through reason and virtue.
Defended philosophy against religious orthodoxy, emphasizing reason and individual thought.
Human behavior should be guided by reason, which can lead to truth and happiness.
"I think, therefore I am." Established the foundation of modern philosophy through methodical doubt.
We act based on clear and distinct ideas; error comes from hasty judgment and unclear thinking.
Developed a deterministic view of reality where everything follows natural laws, including human emotions.
We are driven by emotions and desires; freedom comes from understanding our nature and emotions.
Argued that knowledge comes from experience; the mind is a "blank slate" shaped by sensory input.
Our behavior is shaped by experience and education; we can be improved through better environments.
Skeptical about reason's power; emphasized the role of habit, custom, and sentiment in human nature.
We act more from passion and habit than reason; moral judgments come from feelings, not logic.
Synthesized rationalism and empiricism; developed categorical imperative for moral action.
We should act from duty and universal moral laws, not just desire or consequence.
Developed dialectical method; saw history as the progressive unfolding of absolute spirit.
We act within historical contexts; consciousness develops through conflict and resolution.
Emphasized individual existence, choice, and the leap of faith; critiqued systematic philosophy.
We act from anxiety about our freedom; authentic existence requires passionate commitment.
Analyzed capitalism and class struggle; argued that material conditions shape consciousness.
Our actions are determined by economic and social conditions; consciousness follows material reality.
"God is dead." Challenged traditional morality and advocated for creating one's own values.
We act from will to power; we must create our own meaning in a meaningless universe.
Explored the unconscious mind, revealing hidden motivations behind human behavior.
Much of our behavior is driven by unconscious desires, fears, and childhood experiences.
Explored the question of Being; emphasized authenticity and being-toward-death.
We act to flee from anxiety about our mortality; authentic existence requires facing this anxiety.
"Existence precedes essence." We are condemned to be free and must create our own meaning.
We act to escape the overwhelming responsibility of absolute freedom, often in bad faith.
"One is not born, but rather becomes, a woman." Examined how social conditioning shapes identity.
Our behavior is heavily influenced by social expectations and power structures we internalize.
"The limits of my language mean the limits of my world." Explored language and its role in thought.
Our actions are shaped by language games and forms of life that give meaning to our words.
Analyzed how power shapes knowledge, identity, and behavior through institutions and discourse.
Our actions are shaped by invisible power structures operating through knowledge systems.
Applied evolutionary and computational approaches to consciousness and free will.
Our behavior emerges from complex neural processes; consciousness is multiple competing narratives.
Bridges ancient philosophy with contemporary issues, emphasizing human capabilities and emotions.
We act to develop our human capabilities; emotions play a crucial role in moral reasoning.
A segment tree is a binary tree over an array where each node stores the answer (sum, min, GCD…) for one range, so range queries and updates both run in O(log n).
problems from LightOJ, SPOJ and Codeforces, ordered from first segment tree to hard. Each one is tagged with the technique it teaches and links to my solution. Tick off the ones you solve; your progress is saved in this browser.
In short: philosophers have explained human action as the pursuit of a perceived good (Plato, Aristotle, the Stoics), as love directed toward an ultimate end (Augustine, Aquinas), as passion served by reason (Hume), as duty (Kant), as will to power (Nietzsche), as material conditions (Marx), as radical freedom (Sartre), and, in today's cognitive science, as partly unconscious processes. This essay walks through each era and ends with what it means for my own choices.
I often catch myself wondering what really drives my actions. Is it desire, duty, survival, love, or something deeper? This simple question—"Why do we do what we do?"—has followed humanity through the ages. Philosophers from ancient Athens to modern science have all taken turns trying to answer it. Each era's thinkers, in their own way, held up a mirror to human motives. In this journey through time, I reflect on how different schools of thought have grappled with the engines of human action, and what their insights mean for us today.
In a personal reflection: when I think about why I do what I do in light of all this, I see fascinating layers in my daily actions. I make coffee each morning, not just because I'm habitually craving caffeine (pragmatic habit, physiological drive), but also because the ritual itself brings a meditative start to my day. The simple act of boiling water and mixing my black coffee, stripped of any unnecessary complexity, becomes a moment of clarity and focus, perhaps reflecting a broader philosophical preference for essence over ornament.
I find myself drawn to helping friends and colleagues, partly because I empathize (emotional intuition) and because I've adopted a value that meaningful connections matter (second-order endorsement). But there's also a deeper satisfaction in being part of a supportive community, perhaps touching on what Aristotle called the social nature of human flourishing. This extends to my approach to learning and problem-solving. I immerse myself in coding challenges and complex problems not just for practical skill-building, but because there's a profound joy in the intellectual pursuit itself (a blend of Nietzsche's will to power and Aristotle's natural human curiosity).
My eclectic taste in music, spanning different genres and languages, reflects both a desire for aesthetic pleasure and a deeper yearning to connect with diverse human experiences. Whether it's classical, jazz, or folk music from across the globe, each genre offers a unique lens into human expression and emotion. And yes, I often find myself overthinking small decisions or interactions, a tendency that can be both a curse and a blessing. It's the philosopher's burden: to seek meaning even in mundane moments, though sometimes this very seeking can overshadow the simple joy of being.
Yet, I also use reasoning to discern what is true and good, and that rational motive can override others. A touch of Kantian duty pushing me to write clean, maintainable code rather than quick hacks, or to give honest feedback instead of just pleasing others. All this occurs while navigating the practical demands of a tech career (Marx's material dimension) and the influence of modern digital culture.
This multifaceted nature of my motivations is both humbling and empowering. Humbling because it shows how many factors, from caffeine cravings to cultural conditioning, influence my daily choices. I can't claim to be purely rational in my decisions. Empowering because understanding these various drives gives me a chance to align them better with my values and growth. As the ancient oracle advised, "Know thyself," whether in code, coffee, or conversation, that remains a lifetime's journey.
Plato and Aristotle in Raphael's School of Athens, symbolizing the ancient quest to understand human motives.
In ancient Greece, philosophers began our story by rooting human action in a search for the good. Plato traced human behavior to three sources: desire, emotion (spirit) and knowledge (reason). In the Republic he described the soul as tripartite, and in the Phaedrus he pictured it as a charioteer of reason struggling to rein in two horses: a noble, spirited one and an unruly one of appetite. (The often-shared line "Human behavior flows from three main sources: desire, emotion, and knowledge" summarizes this view but does not appear in Plato's dialogues.)
Why do we do what we do, according to Plato? Because our soul's parts push and pull us – our desires draw us toward what seems good, our emotions spur us or hold us back, and our reason seeks a higher understanding of the true Good. If reason rules, we act wisely; if appetite or anger takes over, we might stray. Plato believed no one knowingly does wrong – we err out of ignorance, mistaking what is truly good. This optimistic view implies that if we know the Good, we will do it. Knowledge, in this sense, is motivation.
Aristotle took up a similar theme but added nuance. For Aristotle, every action aims at some end or purpose, and ultimately at happiness (eudaimonia). "Every art and every inquiry, and similarly every action and pursuit, is thought to aim at some good," he wrote at the opening of the Nicomachean Ethics, meaning we always act for the sake of something we perceive as good. If you go to work, maybe it's for money (a proximate end), which in turn is for security or pleasure, all leading toward the ultimate end of well-being or fulfillment.
Aristotle grounded this in a natural teleology: just as a seed acts to become a tree, a person acts to achieve flourishing. We do what we do because we seek our "proper good," whether we realize it or not. He also argued that habits shape our character: we become just by doing just acts. (The famous line "we are what we repeatedly do" is Will Durant's 1926 summary of this idea, not Aristotle's own words.) This hints that virtuous actions, repeated, spring from a trained motivation to be excellent.
Meanwhile, the Stoics offered a more stern answer to the question of action. They agreed that humans are rational beings and claimed that a life according to nature (i.e. aligned with reason and virtue) is the ultimate purpose of action. A Stoic might say that why a wise person acts is straightforward: to exercise virtue, the only true good.
The motivations behind human actions are understood in terms of assent to impressions – we experience desires and aversions, but it is our judgment that assents (or not) to acting on them. Wrong actions, they thought, come from faulty judgment rather than malice. "They do wrong through ignorance and unintentionally," wrote the Stoic emperor Marcus Aurelius, sounding much like Socrates.
As philosophy moved into the Medieval era, the question of human motivation took on a theological flavor. Thinkers like Saint Augustine and Saint Thomas Aquinas blended classical ideas with Christian doctrine, asking not just why we act, but how our actions relate to God's plan and our ultimate salvation.
For Augustine, the restless heart of human motivation is love. In his view, what you love defines why you act: "amor meus, pondus meum" – "My love is my weight," he writes, by it I am carried wherever I go. This beautiful metaphor suggests that love is the gravity of the soul. Why do we do what we do? Because we are pulled by the weight of our affections.
Augustine saw the whole drama of life as a conflict between love of God and love of worldly things. If we love God (the highest good), our actions will tend toward charity and virtue. If we let disordered loves (for power, pleasure, self) rule us, we will act wrongly. In stories like his famous youthful theft of pears, Augustine analyzed his own motive and found it stemmed from a perverse thrill in doing wrong – a misdirection of love.
Aquinas, writing later in the High Middle Ages, systematized the question of motivation under his grand synthesis of Christian theology with Aristotelian philosophy. He echoes Aristotle: "Every agent acts for an end," and for human beings that ultimate end is beatitudo – the blessed happiness of union with God.
The Enlightenment of the 17th and 18th centuries shifted focus toward human reason and the individual mind. Philosophers in this era asked: are we fundamentally rational actors, or driven by passion? As scientific thinking rose, explanations of behavior began to look for natural (not just supernatural) causes.
Descartes, a 17th-century rationalist, straddled old and new. Famously, he said "I think, therefore I am," putting consciousness at the center of human identity. Descartes was intrigued by how the passions (emotions/desires) move us, yet he believed reason was meant to hold the reins.
Then comes David Hume, the great empiricist, who turned Descartes' view upside down. Hume boldly claimed that reason alone is not the motive for any action. Instead, passions are the engine of all our deeds; without them we would lack any motivation at all. In his Treatise of Human Nature (1739–40) he put it bluntly: "Reason is, and ought only to be the slave of the passions."
Kant, coming in at the end of the 18th century, tried to rescue the power of reason at least in the moral realm. Immanuel Kant famously drew a line between inclinations (our desires and emotions) and duty (the moral law dictated by reason). He answered our question on two levels: for ordinary choices, yes, we often act from self-interest or desire; but for moral actions, Kant argued the only valid motive is good will.
The 19th century saw an explosion of new ideas about human motivation, influenced by the tumult of the industrial age, political revolutions, and scientific advancements. Philosophers during this era—figures like Friedrich Nietzsche, Karl Marx, and Søren Kierkegaard—broke with many past assumptions.
Enter Nietzsche, who put forward one of the most provocative answers: behind all human actions lies the Will to Power. For Nietzsche, every living thing, whether it realizes it or not, strives to expand its power, to assert itself. He argued that this will to power offers a deeper explanation of human behavior than earlier theories that focused on survival or happiness.
On a very different front, Karl Marx approached human behavior through the lens of material conditions and class. Marx essentially relocated the "why" of human actions from individual minds to the structure of society. In his view, the broad patterns of what people do (especially in groups) are driven by economic forces and relations of production.
Meanwhile, Kierkegaard in Denmark delved into the inner dimension of motivation, arguably kicking off existentialist thought. He didn't look to power or economics, but to the individual's relationship with meaning, self, and God. Kierkegaard spoke of different "stages of life" – the aesthetic, ethical, and religious – each with its own answer to why we act.
The 20th century, marked by world wars, rapid scientific progress, and global ideological clashes, brought yet new angles. Three broad movements in philosophy tackled our question in different ways: existentialism (focused on individual freedom and meaning), pragmatism (focused on practical consequences and habits), and analytic philosophy (focused on language, logic, and the mechanics of mind).
The existentialists (like Jean-Paul Sartre, Simone de Beauvoir, Albert Camus) inherited Kierkegaard's torch of personal authenticity but usually without a theistic framework. For them, human beings are condemned to freedom – there is no preset answer to why we must act, so we have to choose it for ourselves.
Switch to pragmatism, an American-born philosophy with figures like William James and John Dewey. Pragmatists were less concerned with metaphysical ultimates and more with what works in human life. They effectively answer "why do we do what we do?" with because it is useful or makes a difference to us.
Finally, the analytic philosophers of the 20th century took a more fine-grained approach, dissecting the language and logic of how we explain actions. They asked not so much "What ultimate force drives action?" but "What does it mean to have a reason or motive? How do reasons explain actions?"
Standing in the 21st century, we have a more interdisciplinary understanding of human behavior than ever before. Cognitive science, neuroscience, and evolutionary psychology provide vast data on how and why humans (and other animals) act. Contemporary philosophers often engage with these findings, creating a field one might call philosophical psychology or philosophy of mind in action.
One significant contemporary insight is the role of the unconscious. Research strongly suggests that a lot of our decision-making happens below the surface of conscious reasoning. For instance, psychologists have documented phenomena like implicit biases (attitudes that affect our actions without our awareness) and heuristics (mental shortcuts that operate automatically).
Neuroscience adds another layer, connecting motivations to brain regions and chemicals. We know dopamine pathways are involved in reward and thus in motivating seeking behavior. We know the amygdala can trigger fight-or-flight actions out of fear. We've even identified "mirror neurons" that might explain empathetic motivations.
Philosophical psychology today often focuses on concepts like intention, agency, and identity. For instance, Harry Frankfurt's theory of persons distinguishes between first-order desires (simple wants) and second-order desires (wants about our wants). His idea was that what we truly want – and thus what we act on when we are being our genuine selves – is determined by these higher-order volitions.