We each have, in effect, two selves: an experiencing self and a remembering self. Understanding the difference can help us make the most of our best times, and minimize the memory of our unpleasant ones.

Imagine that you’re asked to hold your hand in ice water for sixty seconds. It’s unpleasant and painful; not something most of us would choose to do for fun.

Now, imagine that you’re asked to do the same thing, same temperature, but then once that 60 seconds is up, continue holding your hand in the ice water for another 30 seconds. The only difference is that the additional 30 seconds will be one degree warmer than the first 60 seconds.

Which would you choose?

The shorter one, of course! After all, the initial 60 seconds will be identical in both cases, and then you’re adding another 30 seconds more pain to that for the longer one…

Well, strange as it sounds, you’re likely to choose the longer one.

When this was researched, after experiencing each of these, most people chose to repeat the 90 second painful experience over the 60 second painful experience.

Let me tell you why.

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The popular saying is that money can’t buy happiness. The Beatles sang that they don’t care too much for money, money can’t buy them love.

I think the Beatles were mostly right about money and love. But there are ways of spending our money that can actually make us happier. Read More

In Greek and Roman Mythology, Narcissus stared at his own reflection, so absorbed in his own image he was oblivious to anybody else. The idealized image that he saw withdrew him from the world. He was in an emotional vacuum, devoid of anything but what he wanted to see.

But aside from Narcissus, and those suffering from the psychological condition of narcissism, our own self-reflection can provide us the kind of useful assessment that allows us to live up to our own standards.

Researchers Robert Wicklund and Shelley Duval discovered back in the 1970s that when people were in front of a mirror and told they were being filmed, those people changed their behavior in very positive ways. They worked harder, gave more accurate answers to questions, were more consistent in their actions, and acted more consistently with their values.

About a decade later, Charles Carver and Michael Scheier looked at this in more depth, and within their larger explorations of self-awareness and self-regulation, found something fascinating.

When people sat at a desk with a mirror—not a great big ostentatious mirror mind you, just a small part of the surroundings—they were more likely to stay true to their own values than to follow someone else’s orders. They would work harder, they resisted being bullied into changing their opinion, and when they were told to administer shocks to somebody, they were more restrained in doing so.

A simple, small mirror provided enough reflection for people to better regulate their behavior.

Self-regulation is the moral fulcrum that allows all other moral behavior. Without the capacity for self-regulation, we would live in an amoral world; a world where the concept of right and wrong is meaningless. If we are not in charge of our actions, if we don’t have a choice in what we do or don’t do, then we can’t reasonably be held responsible for our actions.

Self-reflection is what makes self-regulation possible. It allows us to see ourselves in action. In these experiments, a mirror was used to enhance people’s self-reflection. But self-reflection is also enabled by the feedback we receive from others—and therefore our choice of relationships can make a big difference in our lives.

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Our social nature has huge benefits, and underlies much of our resilience and success as a species. But it can also steer us in bad, sometimes disastrous directions, and can be used to manipulate us.

We are social creatures. We influence one another, we care about each other, we follow each other and are able to cooperate and act together as a team.

We’re also cultural creatures. We learn from each other – and learn most effectively by watching what other people do. It matters to us what other people say and think and do. The accumulated knowledge and habits and standards of the ages become part of our own self-concept.

For much of what we do, this works extremely well. For small bands of hunter gatherers, which is how mankind has spent most of our existence, it’s been essential for our survival and flourishing.

And yet these very qualities can be used against us to manipulate us into accepting, doing, and buying things that work against our deepest values, that we can come to regret, and that sometimes can lead us into horrible tragedy. They make cults possible; they make the most murderous regimes and criminal gangs possible. They allow us to be passive when emergency action is necessary.

The madness of crowds has led to the most ridiculous of buying fads – the Tulip Bulb Craze in Holland in 1636, stock buying and selling frenzies, and desperate mobs fighting to get a fad Christmas gift that are in short supply – often deliberately so (the toy we promised isn’t there, so we buy something else more expensive to make up for it, then we go back in January to get the initial toy we had originally promised. – it’s very effective).

Like most of our nature as human beings, this quality is not good or bad in itself. It isn’t something to reject whole cloth – living a hermit’s life is a recipe for misery. But our social nature also isn’t something to embrace unthinkingly – its dangers can be horrific.

This is a part of our nature to master: to bring consciousness to, to be aware of our own tendencies, and to be vigilant of going off the rails into groupthink.

To this end, let’s look at some specific tendencies, and then how we can bring a degree of mastery to them.

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There’s a vow that, if taken by romantic couples, would go a long way toward establishing safety and trust, and limiting much of the pain that couples commonly experience – much of the pain that couples commonly inflict upon one another.

There will be pain in any relationship, we hurt each other without even trying. There’s plenty of conflict in the very best of relationships. John Gottman has found in his research that in successful marriages about 69% of conflicts never get resolved. So a happy marriage isn’t about the absence of conflict, or an absence of hurt.

It all comes down to how we treat each other given that there is conflict, and times when we unintentionally hurt each other.

In other words, it’s what we do or do not do intentionally that makes the difference.

The vow that I suggest to make between the two of you is this:

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