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Workshop given at University College London (Psychology and Language Sciences), 10 July 2017. The workshop places Bayes factors in the context of the inferential problems a researcher needs to solve, and why a crucial problem is not addressed by other methods; the 7 principles that can be used to guide the use of Bayes factors; and the 4 criticisms that have been leveled against Bayes factors. This is Part I, going through context and half way through the principles. The second part of the workshop is here: https://www.youtube.com/watch?v=kWf65...
The workshop was organized by Liz Wwonnacott and Daniela Singh.

My son Tenzin goes through the Sutta description of the "Brahma viharas", that is, meditations on loving kindness, compassion, sympathetic joy, and equanimity. The sutta version is perhaps the original way of practicing such meditation, but we have found many versions extremely useful; in particular the 20 exercises given in Gilbert and Choden's (2013) "mindful compassion" book are as suitable for children as adults, more or less as they are described in the book. We have spent a few months working through the Gilbert and Choden exercises.
Here is a pdf of the presentation I used: http://www.lifesci.sussex.ac.uk/home/...
Here is Tenzin practicing mindfulness of breathing, as per the Buddhist Sutta of that name: https://www.youtube.com/watch?v=A4xIX...
and mindfulness of walking: https://www.youtube.com/watch?v=mRI1S...
Here is a lecture on Buddhism I gave to undergraduates at the University of Sussex: https://www.youtube.com/watch?v=8tAVm...

This is part of the first Satipatthana: http://www.lifesci.sussex.ac.uk/home/....

Tenzin and I go through the body scan in the Satipatthana sutta. The successive parts to pay attention to listed in the sutta are (with "brain" added as suggested by another sutta):
Head hairs, body hairs, nails, teeth and skin
muscles, tendons, bone, bone marrow
brain, kidneys, heart, liver, diaphragm, spleen, lungs, stomach to small and large intestines
stomach contents to poo, bile, lung mucus, pus, blood, sweat, fat, tears, skin oil, spit, snot, synovial fluid, urine
It is an idiosyncratic list but serves to bring attention to representative parts of the body regarded as underlying physical beauty, then moving from outside in, to organs, and parts that may be seen as most slimy or repulsive. Other suttas recommend considering e.g. genitals so the list was not meant as definitive, and indeed after working this list Tenzin made up his own list (including willy and "yoni" - child friendly Sanskrit name for female parts - to feel equanimity to both).
Our first step was to understand each part, copy anatomical drawings of each (e.g. https://www.amazon.co.uk/Human-Anatom...),
know the space in our own bodies where the part is, see photos and understand its main function. Then once the list was known we did one of the following practices each evening:
1) Pay attention to each part, or the location where it is. This includes practicing interoceptive awareness of e.g. the heart.
2) Pay attention to each part, and consider if one's reaction is: beautiful, yucky or neutral. The aim is to remove clinging or craving about any part as a basis of one's own beauty; and aversion to any part (as shame, disgust, etc). So if a part is felt as beautiful one sees it as yucky; and if yucky one sees it as beautiful, moving one closer to feeling equanimity about that part. Finally one considers that one's true beauty resides in one's capacity for friendliness-kindness, compassion, joy in other's joy and equanimity (the Brahama viharas).
(Conjecture: A lot of the problems people have in relationships, or in witnessing the relationships of others, comes from a lack of equanimity about bodies, including their own body.)
3) Pay attention to each part and consider how it constantly changes - breaks down, replenishes, grows, decays. Thus no part, including the brain, remains the same and cannot be the basis of a constant unchanging self. Thus no part is 'me' or the 'mine' of an unchanging self, or something unchanging that can be owned as it is constantly lost. Similarly, what is inside came from outside, and returns to outside: such is change. Thus, all parts of the body connect one to the external world, the sun, the rain - the Universe, including the stars. On any one sitting we consider one aspect of this web of issues.
The video shows us doing step 2.
First one practices internally, about one's own body, as shown in the video. Then we practice externally, sitting facing each other, Tenzin paying attention to the successive parts of my body (first his, then mine, then both together); to seeing the other's body as neither beautiful nor yucky in itself, but the other's beauty as coming from their capacity to show the Brahma viharas; and one sees each part of the other's body as constantly changing, as therefore not the basis of an unchanging self, but the basis of a connection with the world.
In the detail of these practices I was heavily influenced by this excellent book:
Analayo (2014). Perspectives on Satipatthana. Windhorse publications.

For the next and final meditation on the body (marana sati) from the first Satipatthana see: https://www.youtube.com/watch?v=yAB1u...


For mindfulness of breath meditation: https://www.youtube.com/watch?v=A4xIX...
For compassion meditation:
https://www.youtube.com/watch?v=6j0Kb...
For meditating "internally" and "externally":
https://www.youtube.com/watch?v=xL8qJ...

One way to cultivate mindfulness in everyday life is to practice mindfulness of walking. I take my 8 year old son Tenzin through the 16 steps (in four quartets) of the anapana sati sutta (detailed here: https://www.youtube.com/watch?v=A4xIX... ) i.e. of the Pali description of mindfulness of breathing, but apply the same steps to walking instead of to breathing. For a couple of years I have been practicing these steps either to breathing or walking; or a mixture (for example I may use walking for the first two quartets and breathing for the last two one evening). The timing spent on each step is up to you and can be considerably longer than shown here. When I practice (normally in a cramped space) I walk forwards to the end of the space and then backwards, and do so with my eyes closed (though tat is a personal idiosyncrasy).
Here we practice mindfulness of walking "internally" and "externally", i.e. being mindful of ourselves as well as others:
https://www.youtube.com/watch?v=NCnbd...
For compassion meditation for children see here: https://www.youtube.com/watch?v=6j0Kb...
For a lecture I gave on Buddhism to University of Sussex undergraduates see here: https://www.youtube.com/watch?v=8tAVm...

PDFs of the PowerPoint slides are available here: https://www.dropbox.com/s/axr4i6rhuby...

Josiah Ober is Constantine Mitsotakis Professor of Political Science and Classics at Stanford University, and this year Leventis Visiting Professor of Greek Studies at Edinburgh University, He works on historical institutionalism and political theory, focusing on the political thought and practice of the ancient Greek world. In addition to The Rise and Fall of Classical Greece (2015), he is the author of a number of books published by Princeton University Press, including Mass and Elite in Democratic Athens (1989), The Athenian Revolution (1996), Political Dissent in Democratic Athens (2008), and Democracy and Knowledge (2008).

Title of talk: Institutions, networks, and culture.Robust democracy in classical Athens.

Abstract: The question of what enables the emergence of democracy is related to a second question that is very much in the forefront of current policy discussions: What sustains democracy through periods of crisis in the face of exogenous shock? Ancient Athens provides a case study of an early democracy that performed exceptionally well within a highly competitive ecology of states, and survived severe shocks with severe demographic impacts, including plague and military defeat. Athens’ democratic institutions promoted robustness for the regime not only by giving citizens the right incentives, but also by encouraging the elaboration of social networks and promoting a political culture in which prosocial behavior was rewarded and praised while defection was blamed and punished. The close relationship between institutions, networks, and culture suggests a hypothesis for why some democracies have proved to be highly robust to crisis, and also why “thin” democracies, which fail to build networks or political culture, are prone to collapse.


Jorg Huber and I invited Josh to come to the University of Sussex so we could consider principles by which the management of a University cold be structured more democratically than has happened over the last 10 years. My view is the pure top down control we now have at UK Universities is damaging to science and scholarship more generally because it fails to implement the principles of an open society most effectively. The separate management class we now have are not incentivized to make contextually sensitive decisions that promote quality research and teaching. For example, one conjecture is that the current "credibility crisis" in parts of science are a result of currently typical management practices. I think a radical experiment in Athenian democracy for a University (i.e. using those principles that are transferable to the modern environment that explained why Athenian democracy worked) is worth trying - I would dearly love the experiment to happen at Sussex, but most of all I would love any University to try it, find out how to make it work, and become an intellectual beacon for others!

My 8-year old son Tenzin goes through "anapana sati" (as described in the sutta of that name, at least on one possible interpretation of the sutta). We have spent several months practicing this meditation, building up gradually each of the 16 steps, taking anywhere between 30 seconds and 15 minutes on a step, each time we practice. In this video we essentially just give instructions; so pause after each step to practice as long as suits you.
Here is a pdf of the presentation I used: http://www.lifesci.sussex.ac.uk/home/..."
For the application of these steps to walking meditation see: https://www.youtube.com/watch?v=mRI1S...
For mindfulness of body, feelings, and mind itself, developed in an inter-personal context (mindfulness of other people) see:
https://www.youtube.com/watch?v=xL8qJ...
For the Sutta version of compassion meditation practiced by Tenzin see: https://www.youtube.com/watch?v=6j0Kb...
For a Satipatthana body scan: https://www.youtube.com/watch?v=Wd9W9...
For a lecture I gave University of Sussex undergraduates on Buddhism see: https://www.youtube.com/watch?v=8tAVm...
NB: It took me some time practicing and thinking about anapana sati to come up with this particular implementation. I was guided by the following thought: How can these 16 steps be a well structured way of practicing key Buddhist principles - with the simplicity and coherence clear enough I could teach an 8 year old (at least over some months of daily practice)? After all, Gotama was something of a genius; each step must be where it is for a reason. This is how I fitted the pieces together.

Lecture given to Psychology undergraduate students on 6 October 2016

continuation of lecture on implicit learning: https://www.youtube.com/watch?v=02ufM...

Given to undergraduates at the University of Sussex on 7 March 2017. Covers control of unconscious knowledge, learning subliminal stimuli, and what sort of structures can be learned implicitly.

Talk given at University of Sussex on 5 Dec 2018.
To get evidence for or against one's theory relative to the null hypothesis, one needs to know what it predicts. The amount of evidence can then be quantified by a Bayes factor. It is only when one has reasons for specifying a scale of effect that the level of evidence can be specified for no effect. In almost all papers I read people declare absence of an effect while having no rational grounds for doing so. So we need to specify what scale of effect our theory predicts. Specifying what one's theory predicts may not come naturally, but I show some ways of thinking about the problem, some simple heuristics that are often useful, including the room-to-move heuristic and the ratio-of-scales heuristic.

Lecture at the University of Sussex March 2015 presenting a theory of how hypnotic response is achieved

A 5-minute example of using the Bayes factor calculator freely available at this page: http://www.lifesci.sussex.ac.uk/home/...

Workshop given on 21 October 2016 at the University of Sussex to Psychology undergraduates to help them understand approaches to the mind body problem.
The students has been give the task of answering the following question:

"Consider the findings in an empirical paper published in 2016 and discuss how these findings would be explained by at least three approaches to the mind-body problem. Use your chosen findings to illustrate criticisms of each position."

This is part of the first Satipatthana: http://www.lifesci.sussex.ac.uk/home/....

One key cause of worry in life is death - of ourselves or others. How can one deal with any anxiety? By being mindful of it. But it can be disturbing to think about death, especially our own death. I described to Tenzin the Sattipathna mediation on death and asked if he thought it would be OK to try; he was keen and after we had run through the procedure shown once, I asked him how he felt. He said he enjoyed it! The right time needs to be chosen for any meditation, and I judged the time was fine for Tenzin and me.

Anxiety of death may revolve around the fear of loss of a continuing being or self; and it may involve disgust about what happens to dead bodies, including what will happen to one's own body. A Buddhist answer to the first point is to realize there is no continuing essence that remains identical over time that defines you as you; in that sense, there is no self to cease to exist. I tried to convey this concept to Tenzin with the analogy of characters in dreams (see first half of this video). We discussed this over many months and actually he did seem to stop worrying about death (a topic he expressed worry about before we started this meditation).

The second component of anxiety about death - the facts of what happens to bodies - is dealt with by the Buddhist practice of Marana sati, meditations on death, as part of the Sattipathna Sutta. Here we show use working through the practice as described in the sutta. My aim was to allow us to fully enjoy life - an embodied life - by accepting its reality as fully as we could.

Satipatthana involves mindfulness in four domains, the first being the body. The key set of mindfulness of body practices are:

1. Mindfulness of breathing. See the first quartet here https://www.youtube.com/watch?v=A4xIX... and also here for being mindful of the breathing of others: https://www.youtube.com/watch?v=xL8qJ...

2. Mindfulness of walking (and other movements and postures). See the first quartet here: https://www.youtube.com/watch?v=mRI1S... and the first quartet here for being mindful of others: https://www.youtube.com/watch?v=NCnbd...

3. Body scan: https://www.youtube.com/watch?v=Wd9W9...

4. Mindfulness of death: This video. See pdf of images and sutta here: http://www.lifesci.sussex.ac.uk/home/...

After we have gone over the body meditations some more, Tenzin and I will move onto the next Satipatthana, mindfulness of feelings (now available here: https://www.youtube.com/watch?v=di2vG...) .

Lecture given to Foundation years students at the University of Sussex, on 13 Dec 2018. I take students through the four foundations of mindfulness in order to ask what follows from the experience, and what we might conclude about how the mind works. (For the lecture I gave on this module last year, approaching Buddhist theory of mind from a rather different perspective, see: https://www.youtube.com/watch?v=jq03U... ).

Lecture given at University of Sussex in Nov 2014

Part II of a workshop given at University College London (Psychology and Language Sciences), 10 July 2017. The workshop places Bayes factors in the context of the inferential problems a researcher needs to solve, and why a crucial problem is not addressed by other methods; the 7 principles that can be used to guide the use of Bayes factors; and the 4 criticisms that have been leveled against Bayes factors. This is Part II, finishing off the principles and going through the criticisms. Part I is here: https://www.youtube.com/watch?v=g9bIf...

A workshop at St Catherines College Oxford on 15 March 2017, following on from this lecture: https://youtu.be/JzKmRciFRew
Discusses how to model H1 (i.e. what "priors" to use) for meaningful Bayes factors.

How to use the Dienes (2008) Bayes factor calculator ( http://www.lifesci.sussex.ac.uk/home/... ) to analyze a 2X2 contingency table. For more details on analyzing contingency tables see supplementary materials of Dienes (2014): http://journal.frontiersin.org/articl...

Why power is not well suited for determining whether results support the null hypothesis. The Bayes factor program referred to is here: http://www.lifesci.sussex.ac.uk/home/...
If you concentrate you may notice a "change blindness" test at about 6:53. The original recording ceased at that point for some reason, so I rerecorded the last two minutes and spliced it on.

Lecture delivered at the University of Sussex in March 2015. Thanks to Amanda Barnier for some of the slides.