Late morning on Tuesday, July 23, the denouement in Boris Johnson’s lifelong quest for political power will be revealed, when the committee that has organized the Conservative Party’s leadership election will announce the winner of the race to replace Theresa May. The following day, the winner—Johnson is the heavy favorite—will be driven to Buckingham Palace for an audience with the Queen, and be formally appointed prime minister.

It will be the culmination of seven weeks of national campaigning in which Johnson has slowly and cautiously closed in on the prize. Yet in reality it has been a 40-year pursuit, relentlessly driving forward, each step a mere prelude to the next on his seemingly unstoppable rise.

My maternal grandparents met through mutual friends at a summer pool party in the suburbs of Detroit shortly after World War II. Thirty years later, their oldest daughter met my dad in Washington, D.C., at the suggestion of a mutual friend from Texas. Forty years after that, when I met my girlfriend in the summer of 2015, one sophisticated algorithm and two rightward swipes did all the work.

My family story also serves as a brief history of romance. Robots are not yet replacing our jobs. But they’re supplanting the role of matchmaker once held by friends and family.

For the past 10 years, the Stanford sociologist Michael Rosenfeld has been compiling data on how couples meet. In almost any other period, this project would have been an excruciating bore. That’s because for centuries, most couples met the same way: They relied on their families and friends to set them up. In sociology-speak, our relationships were “mediated.” In human-speak, your wingman was your dad.

Raj Chetty got his biggest break before his life began. His mother, Anbu, grew up in Tamil Nadu, a tropical state at the southern tip of the Indian subcontinent. Anbu showed the greatest academic potential of her five siblings, but her future was constrained by custom. Although Anbu’s father encouraged her scholarly inclinations, there were no colleges in the area, and sending his daughter away for an education would have been unseemly.

But as Anbu approached the end of high school, a minor miracle redirected her life. A local tycoon, himself the father of a bright daughter, decided to open a women’s college, housed in his elegant residence. Anbu was admitted to the inaugural class of 30 young women, learning English in the spacious courtyard under a thatched roof and traveling in the early mornings by bus to a nearby college to run chemistry experiments or dissect frogs’ hearts before the men arrived.

When Justina Walford moved to New York City nine years ago, she’d never felt more alone. She’d left behind her Church, her God, and her old city, Los Angeles. Then a secular congregation called Sunday Assembly filled the spiritual void—at least for a time.

Walford had just turned 40. As a child, she had been deeply religious. Her parents had no interest in religion, and didn’t understand why she would; they’d sent her to a Christian school in hopes of good discipline and education. But Justina fell headlong into faith, delighting in her Church community and dreaming of one day becoming a pastor herself.

By the time she turned up in New York, her faith had long since unraveled, a casualty of overseas travel that made her question how any one religious community could have a monopoly on truth. But still she grieved the loss of God. “It was like breaking up with someone that you thought was your soulmate,” Walford told me. “It’s for the better. It’s for your own good,” she remembered thinking. Even though it no longer made sense to her to believe, she felt a gaping hole where her Church—her people, her psalms, her stained-glass windows—used to be.

Robert Spada walked into the decrepit warehouse in Detroit and surveyed the chaos: Thousands of cardboard boxes and large plastic bags were piled haphazardly throughout the cavernous space. The air inside was hot and musty. Spada, an assistant prosecutor, saw that some of the windows were open, others broken, exposing the room to the summer heat. Above the boxes, birds glided in slow, swooping circles.

It was August 17, 2009, and this brick fortress of a building housed evidence that had been collected by the Detroit Police Department. Spada’s visit had been prompted by a question: Why were police sometimes unable to locate crucial evidence? The answer lay in the disarray before him.

These days, not even the rich feel rich. According to a recent survey by the financial-advisory firm Ameriprise Financial, only 13 percent of American millionaires classify themselves as wealthy. Even some of those surveyed who had more than $5 million across their bank accounts, investments, and retirement accounts said they didn’t feel rich. If multimillionaires don’t feel wealthy, who does?

I decided to go to Elizabeth Dunn, a psychology professor at the University of British Columbia and a co-author of Happy Money: The Science of Happier Spending, with my question: Once people have enough money to cover their basic needs and then some, what would make them feel satisfied—happy, even—with what they have? Dunn said she didn’t know of any academic studies that addressed this question head-on, but she did point to some related research that provides possible answers.

1. The Disappearance

At 12:42 a.m. on the quiet, moonlit night of March 8, 2014, a Boeing 777-200ER operated by Malaysia Airlines took off from Kuala Lumpur and turned toward Beijing, climbing to its assigned cruising altitude of 35,000 feet. The designator for Malaysia Airlines is MH. The flight number was 370. Fariq Hamid, the first officer, was flying the airplane. He was 27 years old. This was a training flight for him, the last one; he would soon be fully certified. His trainer was the pilot in command, a man named Zaharie Ahmad Shah, who at 53 was one of the most senior captains at Malaysia Airlines. In Malaysian style, he was known by his first name, Zaharie. He was married and had three adult children. He lived in a gated development. He owned two houses. In his first house he had installed an elaborate Microsoft flight simulator.

Elizabeth Warren was walking around Milwaukee a week and a half ago, listening to a community activist and a 22-year-old whose parents are undocumented immigrants. They told her the history of bilingual education in the neighborhood around Walker Square Park, and how the blocks have changed over the years. “Talk to me about housing,” Warren said. “Where are the teachers drawn from?” The group walked past a sign for the oldest Latino-advocacy agency in the city, and a gentrification signpost: a store called Antiques Addict.

Warren was in Wisconsin to speak at a Latino political conference. She used the day to release her immigration plan, the latest in a stream of plans proposing how to revamp the system, in ways that go far beyond what Washington wisdom deems possible. The neighborhood walk felt as if Warren’s campaign was merely banking B-roll footage for future ads, while a bunch of reporters tripped over curbs and fire hydrants watching the candidate interact with locals. We ended in a parking lot, beneath a mural of a bald eagle facing a dove under a rainbow, with an olive branch in their beaks, a lightning bolt striking the section closest to the dove.  

"It’s not true that no one needs you anymore.”

These words came from an elderly woman sitting behind me on a late-night flight from Los Angeles to Washington, D.C. The plane was dark and quiet. A man I assumed to be her husband murmured almost inaudibly in response, something to the effect of “I wish I was dead.”

Again, the woman: “Oh, stop saying that.”

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I didn’t mean to eavesdrop, but couldn’t help it. I listened with morbid fascination, forming an image of the man in my head as they talked. I imagined someone who had worked hard all his life in relative obscurity, someone with unfulfilled dreams—perhaps of the degree he never attained, the career he never pursued, the company he never started.

HONG KONG—During a recent meeting in her party’s headquarters, the Hong Kong cabinet member Regina Ip admitted that weeks of demonstrations here have put the government on the back foot.

“I never expected mass protests to continue for such a long time,” the pro-Beijing stalwart and legislator told me. “Sophisticated” protesters, she added, had “outmaneuvered the government” and were now seizing on a growing list of grievances, wielding them as “a rod to beat the government.”

In the days since, the figurative rod has become literal: Police have swung wildly at groups of peaceful demonstrators, and some protesters have struck back. Hong Kong has a high degree of autonomy, with residents enjoying a number of freedoms, as well as separate financial, legal, and political systems from mainland China. As huge numbers of people have called for their city’s autonomy to be maintained and expanded in the face of steady encroachment by the mainland-Chinese government, lines are being crossed: Protesters have grown bolder and more extreme, even breaking into the city’s most prominent government building, and the authorities more draconian in their response. What was once radical here, both in action and in discourse, is becoming the norm.