The 1998 Jim Carrey film about a man whose entire life is filmed quickly came to embody a new age of reality television. And, 25 years on, it continues to resonate, writes Emily Maskell.

You might have noticed there’s something wrong with this bike. Or you might have not.

This bicycle is missing a very important part of its frame and it would immediately break if it actually existed and someone tried to ride it.

Let me explain everything from the beginning:
back in 2009 I began pestering friends and random strangers. I would walk up to them with a pen and a sheet of paper asking that they immediately draw me a men’s bicycle, by heart. Soon I found out that when confronted with this odd request most people have a very hard time remembering exactly how a bike is made. Some did get close, some actually nailed it perfectly, but most ended up drawing something that was pretty  far off from a regular men’s bicycle.

Little I knew this is actually a test that psychologists use to demonstrate how our brain sometimes tricks us into thinking we know something even though we don’t.
 
I collected hundreds of drawings, building up a collection that I think is very precious. There is an incredible diversity of new typologies emerging from these crowd-sourced and technically error-driven drawings. A single designer could not invent so many new bike designs in 100 lifetimes and this is why  I look at this collection in such awe.  //

In early 2016 I eventually decided it was my turn to take part in this project.

I decided my job was going to be presenting the potential and the beauty inside these sketches. I selected those that I found most interesting and genuine and diverse, then rendered them as if they were real. I became the executor of these two minute projects by people who were mainly non-designers and confirmed my suspicion: everyone, regardless his age and job, can come up with extraordinary, wild, new and at times brilliant inventions.

What scientists know about "infantile amnesia." //

Despite the fact that people can’t remember much before the age of 2 or 3, research suggests that infants can form memories—just not the kinds of memories you tell about yourself. Within the first few days of life, infants can recall their own mother’s face and distinguish it from the face of a stranger. A few months later, infants can demonstrate that they remember lots of familiar faces by smiling most at the ones they see most often.

In fact, there are lots of different kinds of memories besides those that are autobiographical. There are semantic memories, or memories of facts, like the names for different varieties of apples, or the capital of your home state. There are also procedural memories, or memories for how to perform an action, like opening your front door or driving a car.

Research from psychologist Carolyn Rovee-Collier’s lab in the 1980s and 1990s famously showed that infants can form some of these other kinds of memories from an early age. Of course, infants can’t exactly tell you what they remember. So the key to Rovee-Collier’s research was devising a task that was sensitive to babies’ rapidly changing bodies and abilities in order to assess their memories over a long period.

THERE are nine animals in this optical illusion and the one you spot first says a lot about who you are.

Take a close look at the image and focus on the first animal you spot as it can reveal a lot about your personality.

When it comes to finding ways to help people deal with life's challenges, it would be strange if thousands of years of religious thought didn’t have something to offer. //

This story is adapted from How God Works: The Science Behind the Benefits of Religion, by David DeSteno.

Even though I was raised Catholic, for most of my adult life, I didn’t pay religion much heed. Like many scientists, I assumed it was built on opinion, conjecture, or even hope, and therefore irrelevant to my work. That work is running a psychology lab focused on finding ways to improve the human condition, using the tools of science to develop techniques that can help people meet the challenges life throws at them. But in the 20 years since I began this work, I’ve realized that much of what psychologists and neuroscientists are finding about how to change people’s beliefs, feelings, and behaviors—how to support them when they grieve, how to help them be more ethical, how to let them find connection and happiness—echoes ideas and techniques that religions have been using for thousands of years. //

Regularly taking part in religious practices lessens anxiety and depression, increases physical health, and even reduces the risk of early death. These benefits don’t come simply from general social contact. There’s something specific to spiritual practices themselves.The ways these practices leverage mechanisms of our bodies and minds can enhance the joys and reduce the pains of life. Parts of religious mourning rituals incorporate elements science has recently found to reduce grief. Healing rites contain elements that can help our bodies heal themselves simply by strengthening our expectations of a cure. Religions didn’t just find these psychological tweaks and nudges long before scientists arrived on the scene, but often packaged them together in sophisticated ways that the scientific community can learn from.

The surprise my colleagues and I felt when we saw evidence of religion’s benefits was a sign of our hubris, born of a common notion among scientists: All of religion is superstition and, therefore, could have little practical benefit. I’ll admit that we’re unlikely to learn much about the nature of the universe or the biology of disease from religion. But when it comes to finding ways to help people deal with issues surrounding birth and death, morality and meaning, grief and loss, it would be strange if thousands of years of religious thought didn’t have something to offer.

Over the past few years, as I’ve looked back at the results of my studies and those of other researchers, I’ve come to see a nuanced relationship between science and religion. I now view them as two approaches to improving people’s lives that frequently complement each other. It’s not that I’ve suddenly found faith or have a new agenda to defend religion. I firmly believe that the scientific method is a wonder, and offers one of the best ways to test ideas about how the world works. Like any good scientist, I’m simply following the data without prejudice. And it’s humbling.

Rather than scoffing at religion and starting psychological investigations from scratch, we scientists should be studying rituals and spiritual practices to understand their influence, and where appropriate, create new techniques and therapies informed by them.

It is hard to predict how someone who is lost will behave, though it’s safe to assume—as search and rescue leaders always do—that they won’t do much to help themselves. Few people manage to do what is often the most sensible thing and stay put. Most feel compelled to keep moving, and so throw themselves into the unknown in the hope that an escape route will appear. Accounts by people who have been lost show that this urge to move is extremely hard to resist, even among skilled navigators. Ralph Bagnold, a pioneer of desert exploration in North Africa during the 1930s and 1940s and founder of the British Army’s Long Range Desert Group, recalled being seized by "an extraordinarily powerful impulse" to carry on driving, in any direction, after losing his way in the Western Desert in Egypt. He considered it a kind of madness. "This psychological effect … has been the cause of nearly every desert disaster of recent years," he wrote. "If one can stay still even for half an hour and have a meal or smoke a pipe, reason returns to work out the problem of location." When you’re lost, fight (or rather, freeze) is better than flight, at least until you’ve made a plan. //

It is common for lost people to lose their head as well as their heading direction. Stories of people walking "trance-like" past search parties, or running off and having to be chased down and tackled, are part of search and rescue lore. Ed Cornell, the psychologist who studies lost person behavior, says it is very difficult to interview someone just after they’ve been found: "They are basically scrambled" and can remember little about what happened to them.

More than 40 years ago, Tom Murphy, Warren Buffett's "good friend" and "hero," taught him an invaluable life lesson about the importance of recognizing and controlling your emotions. //

Practicing emotional discipline
More than 40 years ago, Buffett wrote, Murphy taught him an "indispensable" lesson about the importance of recognizing and controlling your emotions. "He said, 'Warren, you can always tell someone to go to hell tomorrow,'" Buffett recalled. "It was one of the best pieces of advice I have ever received."

Murphy's point is that, often, in a heated situation, the smartest thing you can do is hold your tongue. If you lose your temper, you're more likely to do something you might regret later on. And once it's out there (especially in today's technological world, where anything you say can go viral), you can't take it back.

"It's such an easy way of putting it," Buffett continued. "You haven't missed the opportunity. Just forget about it for a day. If you feel the same way tomorrow, tell them then — but don't spout off in a moment of anger!" //

It's important to note that Buffett isn't advising people to not be emotional. Rather, he emphasizes the advantages of acknowledging, examining and understanding your emotions. By doing so, you create more time and space for clarity, which will then allow you to make more prudent decisions.