That honesty is the best policy is drilled into heads and hearts of young children as soon as they begin to gain control over their senses. But this exact attribute of some people's personality can also make them susceptible to online scams as they are deceived easily, a study has indicated.&nbsp;

Researchers at University College London (UCL) and Massachusetts Institute of Technology (MIT) recently carried out a study to understand why people are deceived online. Their paper, published in Communications Psychology, outlines interesting patterns underlying how people detect lies online.&nbsp;

"People all around the world have been losing billions to online scams year on year," Tali Sharot and Sarah Zheng, co-authors of the paper, told Medical Xpress. "This trend has worsened since the COVID-19 pandemic and is worsening with the advent of generative AI. Now, before we can help people detect online scams, we need to understand why people fall for them in the first place."

Also watch |&nbsp;OTP fraud to banking scam: Modern defrauding tricks and tips to stay safe online

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Since both scams and fake news are rooted in deception and lies, the researchers first reviewed past literature focusing on the same. In offline contexts, people can also try to detect lies based on subtle cues, such as a person's body language.

"In online settings, we typically cannot rely on such cues," Sharot and Zheng explained. "We thus set out to study why people can be particularly bad at detecting lies, and thus scams, in an online context."

The authors did three interesting experiments with 310 people.&nbsp;

All of them were asked to take part in an online card game played in pairs.&nbsp;

Notably, certain cards would result in winning money, while others might cause a financial loss.

Participants could choose to lie about the card they received to win more money at the expense of another player.&nbsp;

The participants, however, were never instructed to lie.

Also read |&nbsp;<a href="https://www.wionews.com/technology/hong-kong-office-employee-loses-more-than-25-million-after-video-call-with-deepfake-chief-financial-officer-686908">Hong Kong firm loses over $25mn after employee’s video call with deepfake ‘chief financial officer’, others</a>

"At the end of each play, participants rated how honest they thought the other player was," Sharot and Zheng said. "We examined what cues people used to judge others' honesty. For example, did they think others lied when they themselves did? Did they think others lied when the other person reported having a rare card? And did they think others lied when they themselves lost?"

The researchers observed two patterns. First, they observed that people were more suspicious of others if they had themselves lied during the game. Secondly, they were suspicious when other players were holding a statistically unlikely card.

Zheng, Rozenkrantz and Sharot also compared the behavior of players to the predictions of an artificial, simulated lie detector.

The researchers found that poor lie detection was associated with an over-reliance on one's own honesty (or dishonesty) and an under-reliance on statistical cues.

"These findings imply that honest people may be particularly susceptible to scams, because they are the least likely to suspect a lie and thus detect a scam," Sharot and Zheng explained.

"Moreover, as social media platforms use recommendation systems that feed people with more of the same content they like, these systems distort the likelihood of seeing certain information—fake news included. People's natural reliance on statistical likelihoods to infer what is true thus will not work well in these contexts."

(With inputs from agencies)

That honesty is the best policy is drilled into heads and hearts of young children as soon as they begin to gain control over their senses. But this exact attribute of some people's personality can also make them susceptible to online scams as they are deceived easily, a study has indicated.

That honesty is the best policy is drilled into heads and hearts of young children as soon as they begin to gain control over their senses. But this exact attribute of some people's personality can also make them susceptible to online scams as they are deceived easily, a study has indicated. Researchers at University College London (UCL) and Massachusetts Institute of Technology (MIT) recently carried out a study to understand why people are deceived online. Their paper, published in Communications Psychology, outlines interesting patterns underlying how people detect lies online. "People all around the world have been losing billions to online scams year on year," Tali Sharot and Sarah Zheng, co-authors of the paper, told Medical Xpress. "This trend has worsened since the COVID-19 pandemic and is worsening with the advent of generative AI. Now, before we can help people detect online scams, we need to understand why people fall for them in the first place." Also watch | OTP fraud to banking scam: Modern defrauding tricks and tips to stay safe online × Since both scams and fake news are rooted in deception and lies, the researchers first reviewed past literature focusing on the same. In offline contexts, people can also try to detect lies based on subtle cues, such as a person's body language. "In online settings, we typically cannot rely on such cues," Sharot and Zheng explained. "We thus set out to study why people can be particularly bad at detecting lies, and thus scams, in an online context." The authors did three interesting experiments with 310 people. All of them were asked to take part in an online card game played in pairs. Notably, certain cards would result in winning money, while others might cause a financial loss. Participants could choose to lie about the card they received to win more money at the expense of another player. The participants, however, were never instructed to lie. Also read | Hong Kong firm loses over $25mn after employee’s video call with deepfake ‘chief financial officer’, others "At the end of each play, participants rated how honest they thought the other player was," Sharot and Zheng said. "We examined what cues people used to judge others' honesty. For example, did they think others lied when they themselves did? Did they think others lied when the other person reported having a rare card? And did they think others lied when they themselves lost?" The researchers observed two patterns. First, they observed that people were more suspicious of others if they had themselves lied during the game. Secondly, they were suspicious when other players were holding a statistically unlikely card. Zheng, Rozenkrantz and Sharot also compared the behavior of players to the predictions of an artificial, simulated lie detector. The researchers found that poor lie detection was associated with an over-reliance on one's own honesty (or dishonesty) and an under-reliance on statistical cues. "These findings imply that honest people may be particularly susceptible to scams, because they are the least likely to suspect a lie and thus detect a scam," Sharot and Zheng explained. "Moreover, as social media platforms use recommendation systems that feed people with more of the same content they like, these systems distort the likelihood of seeing certain information—fake news included. People's natural reliance on statistical likelihoods to infer what is true thus will not work well in these contexts." (With inputs from agencies)

Honest people more likely to fall for scams on internet, study indicates

American indologist Wendy Doniger revisits the "Arthashastra" and "Kamasutra" to find connections to key moments of resistance and voices of dissent throug hout Indian history and offer insights into the Indian theocracy's subversion of science by an exclusivist version of religion today.

There is an honesty and realism in these two texts that endeared them to later generations, she says.

"Though heavily embroidered with fantastic details, their basic subject matter is the stuff of real life. Their ideas survived in popular tradition - the 'Arthashastra' in the animal fables of the 'Panchatantra' and the tales of the lion king and his wily jackal counsellor, the 'Kamasutra' in miniature paintings and the carvings on the temples of Khajuraho and Konark," she says.

According to her, the "Arthashastra" and "Kamasutra" were part of a vibrant, rich oral and written tradition from the time of their composition to the present; they continued to be known and discussed because they remained relevant to the great intellectual legacy of India.

Doniger makes these arguments in her book "Beyond Dharma: Dissent in the Ancient Indian Sciences of Sex and Politics", published in India by Speaking Tiger.

She says that the "Arthashastra" strongly influenced the worldview of the "Kamasutra".

"The 'Kamasutra' regards artha as a primary aim, especially as far as courtesans are concerned. Much of the 'Kamasutra' is devoted to Kautiliyan trickery and deception of one sort or another," she writes.

She also argues that the "Kamasutra" models both its format and its rhetoric closely on that of the "Arthashastra".

In addition to these overarching stylistic forms that the "Kamasutra" has inherited from the "Arthashastra", there are numerous specific points of agreement, incidental passages in which the "Arthashastra" has clearly provided the paradigm for the "Kamasutra", she says.

Another close agreement Doniger finds between the "Arthashastra" and "Kamasutra" is their attitude to what ancient India regarded as marginalised people.

Doniger, Mircea Eliade Distinguished Service Professor of the History of Religions at the University of Chicago, is the author of several books like "The Hindus: An Alternative History"; "Hindu Myths"; "On Hinduism"; "Siva, the Erotic Ascetic"; "Dreams, Illusion and Other realities"; and has translated the "Rig Veda" and the "Kamasutra" (with Sudhir Kakar).

She also writes that the situation for the "Kamasutra" changed when the British colonised India in the 18th century. As not only Protestants but Victorian Protestants, the British rejected as filthy paganism the sensuous strain of Hinduism, both the world of kama and much of Hindu theological dharma, with what they saw as kitschy images of gods with far too many arms.

"But they respected Hindu ethical dharma, including Indian monism and idealism (so appealing to European philosophers from Schlegel to Hegel) and the Bhagavad Gita (so appealing to the American Transcendentalists)."

According to her, many of the English-speaking Hindus who worked for and with the British came to accept the British evaluation of Hinduism, in a kind of Stockholm Syndrome.

"They developed new forms of what came to be called Reform Hinduism, the Hindu Renaissance or the Bengal Renaissance, which valued the philosophical, ascetic aspect of Hinduism and devalued the world of pleasure represented in the kama-shastra."&nbsp;

American indologist Wendy Doniger revisits the "Arthashastra" and "Kamasutra" to find connections to key moments of resistance and voices of dissent throug hout Indian history and offer insights into the Indian theocracy's subversion of science by an exclusivist version of religion today.

American indologist Wendy Doniger revisits the "Arthashastra" and "Kamasutra" to find connections to key moments of resistance and voices of dissent throug hout Indian history and offer insights into the Indian theocracy's subversion of science by an exclusivist version of religion today. There is an honesty and realism in these two texts that endeared them to later generations, she says. "Though heavily embroidered with fantastic details, their basic subject matter is the stuff of real life. Their ideas survived in popular tradition - the 'Arthashastra' in the animal fables of the 'Panchatantra' and the tales of the lion king and his wily jackal counsellor, the 'Kamasutra' in miniature paintings and the carvings on the temples of Khajuraho and Konark," she says. According to her, the "Arthashastra" and "Kamasutra" were part of a vibrant, rich oral and written tradition from the time of their composition to the present; they continued to be known and discussed because they remained relevant to the great intellectual legacy of India. Doniger makes these arguments in her book "Beyond Dharma: Dissent in the Ancient Indian Sciences of Sex and Politics", published in India by Speaking Tiger. She says that the "Arthashastra" strongly influenced the worldview of the "Kamasutra". "The 'Kamasutra' regards artha as a primary aim, especially as far as courtesans are concerned. Much of the 'Kamasutra' is devoted to Kautiliyan trickery and deception of one sort or another," she writes. She also argues that the "Kamasutra" models both its format and its rhetoric closely on that of the "Arthashastra". In addition to these overarching stylistic forms that the "Kamasutra" has inherited from the "Arthashastra", there are numerous specific points of agreement, incidental passages in which the "Arthashastra" has clearly provided the paradigm for the "Kamasutra", she says. Another close agreement Doniger finds between the "Arthashastra" and "Kamasutra" is their attitude to what ancient India regarded as marginalised people. Doniger, Mircea Eliade Distinguished Service Professor of the History of Religions at the University of Chicago, is the author of several books like "The Hindus: An Alternative History"; "Hindu Myths"; "On Hinduism"; "Siva, the Erotic Ascetic"; "Dreams, Illusion and Other realities"; and has translated the "Rig Veda" and the "Kamasutra" (with Sudhir Kakar). She also writes that the situation for the "Kamasutra" changed when the British colonised India in the 18th century. As not only Protestants but Victorian Protestants, the British rejected as filthy paganism the sensuous strain of Hinduism, both the world of kama and much of Hindu theological dharma, with what they saw as kitschy images of gods with far too many arms. "But they respected Hindu ethical dharma, including Indian monism and idealism (so appealing to European philosophers from Schlegel to Hegel) and the Bhagavad Gita (so appealing to the American Transcendentalists)." According to her, many of the English-speaking Hindus who worked for and with the British came to accept the British evaluation of Hinduism, in a kind of Stockholm Syndrome. "They developed new forms of what came to be called Reform Hinduism, the Hindu Renaissance or the Bengal Renaissance, which valued the philosophical, ascetic aspect of Hinduism and devalued the world of pleasure represented in the kama-shastra."

Honesty, realism in 'Arthashastra', 'Kamasutra' endeared them to later generations: Wendy Doniger

The new movie titled Newton is a black comedy, a new genre being explored by Bollywood filmmakers.&nbsp;

The film stars&nbsp;Rajkummar Rao in the main lead with the plotline following his story towards making a free and fair election possible in a Naxal-controlled town in the&nbsp;conflict-ridden jungles of Chhattisgarh, India.

Rao plays the role of a&nbsp;rookie government clerk sent on election duty to this town.&nbsp;

The film is produced by&nbsp;Drishyam Films and is directed by&nbsp;&lrm;Amit V Masurkar, making it his second feature after his debut film.&nbsp;

Newton had its world premiere in the&nbsp;Forum section of the 67th Berlin International Film Festival and won the&nbsp;CICAE Award for best film in the section.&nbsp;

CICAE stands for The International Confederation of Art Cinemas (French Conf&eacute;d&eacute;ration Internationale des Cin&eacute;mas d&rsquo;Art et d&rsquo;Essai) and is an international non-profit association with the address of record in Paris which supports and promotes art cinema. It is the only international art cinema organisation of its kind.

<h2>Watch the official trailer here:</h2>

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(WION)

Bollywood underdog Rajkummar Rao as and in Newton brings focus on how voting is important and that 'change happens when there is an intention behind change'

The new movie titled Newton is a black comedy, a new genre being explored by Bollywood filmmakers. The film stars Rajkummar Rao in the main lead with the plotline following his story towards making a free and fair election possible in a Naxal-controlled town in the conflict-ridden jungles of Chhattisgarh, India. Rao plays the role of a rookie government clerk sent on election duty to this town. The film is produced by Drishyam Films and is directed by ‎Amit V Masurkar, making it his second feature after his debut film. Newton had its world premiere in the Forum section of the 67th Berlin International Film Festival and won the CICAE Award for best film in the section. CICAE stands for The International Confederation of Art Cinemas (French Confédération Internationale des Cinémas d’Art et d’Essai) and is an international non-profit association with the address of record in Paris which supports and promotes art cinema. It is the only international art cinema organisation of its kind. Watch the official trailer here: (WION)

Watch: Trailer of Bollywood movie 'Newton' is out

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