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Luck

Luck is a multifaceted concept referring to events or outcomes that occur by chance, often perceived as favorable or unfavorable, and lying beyond an individual's control or reasonable foresight.^[1] In philosophical terms, luck is commonly defined as the occurrence of significant good or bad events that fall outside the horizon of effective foreseeability, distinguishing it from deliberate actions or predictable consequences.^[2] Psychologically, it is characterized as an uncertain outcome leading to success or misfortune, with people often viewing luck as a stable trait that influences their lives, such as consistently favoring certain individuals over others.^[3] ^[4] Sociologically, a lucky event involves chance, carries consequential impact (beneficial or harmful), and remains outside the agent's influence, shaping perceptions of opportunity and equity in social contexts.^[5] The notion of luck has deep historical roots, initially conceived as a supernatural force harnessable through rituals, objects, or behaviors to invoke positive outcomes, evolving over time into a more secular understanding tied to probability and randomness.^[1] In contemporary philosophy, luck raises profound questions in ethics—particularly moral luck, where uncontrollable factors affect moral assessments—and epistemology, challenging notions of knowledge and responsibility.^[6] Psychologically, research highlights how beliefs in luck correlate with optimism, decision-making, and self-fulfilling behaviors; for instance, those who consider themselves "lucky" tend to notice and act on opportunities more readily, creating a cycle that reinforces their perceptions.^[7] ^[8] Across cultures and disciplines, luck underscores the interplay between chance and human agency, influencing everything from gambling behaviors to attributions of success in business and science.^[9]

Definition and Etymology

Etymology

The word "luck" entered the English language in the late 15th century as a noun denoting good or bad fortune, originating from Middle English "luk" or "lucke," which signified fortune or fate.^[10] This term was borrowed from Middle Dutch "luc," a shortened form of "gheluc" meaning "good fortune" or "happiness," and is related to similar Low German and Frisian words like Old Frisian "luk."^[11] The roots trace back to early Germanic languages, with cognates in Middle High German "gelücke," evolving into modern German "Glück" for happiness or luck.^[10] A key Germanic precursor appears in Old Norse "lukka," a feminine noun meaning "luck" or "good fortune," reflecting concepts of favorable outcomes in medieval Scandinavian texts.^[12] This shared etymological foundation across Germanic tongues highlights how "luck" emerged from a broader Indo-European stem associated with closing or locking (as in securing a positive result), though its precise Proto-Germanic form remains debated among linguists.^[11] By the early modern period, the word had spread through trade and cultural exchange in Northern Europe, appearing in English gambling contexts by the 1480s.^[10] Cross-culturally, parallels exist in non-Indo-European languages, such as Chinese "yùnqì" (运气), where "yùn" derives from roots meaning "to carry," "transport," or "revolve," implying a dynamic flow of events, combined with "qì" for vital energy or breath, thus connoting the movement of fortune.^[13] In historical usage, "luck" first surfaces in English literature around the mid-15th century, notably in religious and moral texts like the Promptorium Parvulorum (c. 1440–1450), where it was glossed as gain or profit (lucrum), evolving by the 16th century into secular references to personal fortune in works by authors like Shakespeare.^[14] This shift from medieval fatalism to modern probabilistic connotations underscores the term's adaptation amid Renaissance humanism and the rise of games of chance.^[11]

Core Definitions

Luck refers to the phenomenon of events occurring beyond an individual's control or foresight, resulting in outcomes that are perceived as either favorable or unfavorable.^[1] Philosopher Nicholas Rescher characterizes it as "a matter of having something good or bad happen that lies outside the horizon of effective foreseeability," emphasizing its unpredictable and value-laden nature.^[1] This definition underscores luck's relational aspect, where the significance of an event depends on its impact on the affected party.^[15] Luck is distinct from chance, which denotes pure randomness or probabilistic occurrences without inherent positive or negative connotations; chance describes neutral mechanisms like coin flips, whereas luck implies a fortunate or unfortunate twist.^[16] In contrast to fate, which suggests a predetermined course of events governed by destiny or inevitability, luck involves contingency that could have turned out differently.^[17] These distinctions highlight luck's focus on unforeseeable happenstance rather than fixed paths or impartial probability.^[18] Common typologies of luck include good luck, often equated with serendipity or beneficial coincidences that yield positive results; bad luck, synonymous with misfortune or adverse surprises; and neutral luck, representing instances of randomness devoid of significant benefit or harm.^[8] Good and bad luck are value-oriented, while neutral forms align more closely with unadorned chance events.^[15] In everyday usage, luck functions as an attributed property to various entities: events (e.g., a "lucky escape"), people (e.g., someone deemed "lucky" due to repeated favorable outcomes), or objects (e.g., a "lucky charm" believed to influence fortune).^[1] Empirical studies indicate that people often associate luck with personal traits, viewing it as a stable characteristic of individuals, in contrast to chance, which they apply to impersonal events.^[19] This variability reflects luck's conceptual flexibility across contexts, shaped historically by roots in terms like the Middle Dutch luc, denoting "good fortune."^[1]

Interpretations of Luck

As Uncontrollable Chance

In philosophy, luck is often conceptualized as uncontrollable chance, referring to events that deviate from human skill, intention, or expectation, occurring outside the realm of deliberate agency. Aristotle, in his Physics (Book II, chapters 4-6), distinguishes tyche (fortune or chance) as an accidental cause in the sublunary world of human affairs, where outcomes happen contrary to purpose but within the scope of what might be intended in general, such as a person finding treasure while seeking exercise.^[20] This notion underscores luck as an external force disrupting predictable causality, separate from necessity or deliberate action.^[21] Historical philosophical traditions, particularly Stoicism, further elaborate on luck as an integral yet indifferent aspect of nature's rational order, to be accepted rather than resisted. Stoics like Epictetus and Seneca viewed fortune (tychē or fortuna) as part of the providential chain of fate governed by cosmic reason (logos), where external events—good or ill—are neither inherently beneficial nor harmful, but opportunities for virtuous response.^[22] Virtue, defined as rational alignment with nature, remains sufficient for eudaimonia (happiness) irrespective of lucky or unlucky occurrences, emphasizing acceptance of the uncontrollable to maintain inner tranquility.^[23] This perspective integrates luck into a deterministic framework, portraying it as a manifestation of universal causation beyond individual control.^[24] Illustrative examples of uncontrollable chance abound in both natural and human domains. Natural disasters, such as earthquakes or floods, exemplify luck as random, agency-independent events that impose unforeseen consequences on populations, deviating from any intentional human planning.^[25] Similarly, the 1928 discovery of penicillin by Alexander Fleming occurred serendipitously when mold spores contaminated a bacterial culture in his laboratory, leading to the observation of an antibacterial effect; Fleming himself described it as something "discovered... by accident," highlighting how unintended environmental factors yielded a transformative medical breakthrough.^[26] The philosophical implications of luck as uncontrollable chance profoundly challenge notions of free will and determinism by introducing elements of randomness that undermine absolute predictability. In moral philosophy, causal luck—outcomes influenced by factors beyond an agent's control—poses a direct threat to free will, as articulated by Thomas Nagel, equating it to the core problem of whether determinism allows for genuine autonomy or if chance renders moral responsibility illusory.^[25] This tension suggests that human actions, while intentional, are interwoven with uncontrollable contingencies, complicating strict determinism and prompting debates on how randomness preserves or erodes volitional agency.^[27]

Probabilistic Fallacies

Probabilistic fallacies represent common misconceptions in interpreting luck as a force that compensates for or extends random outcomes, often leading individuals to misjudge the independence of probabilistic events. The gambler's fallacy, also known as the Monte Carlo fallacy, refers to the erroneous belief that past independent random events influence the probability of future ones in a sequence, such as expecting a streak to reverse to achieve balance.^[28] A classic illustration occurred on August 18, 1913, at the Monte Carlo Casino, where the roulette wheel landed on black 26 times in succession, prompting gamblers to increasingly bet on red under the assumption that the streak would end, resulting in substantial losses as each spin remained independent with equal odds for red or black.^[28] In contrast, the hot-hand fallacy involves the mistaken assumption that a current streak of success indicates continued elevated probability of future success, attributing it to ongoing "luck" rather than natural variance in independent trials. This bias often manifests in contexts like sports, where observers perceive a basketball player as "hot" after multiple consecutive shots and expect further hits, despite evidence showing no such dependence in random or skill-based sequences.^[29] Empirical studies confirm that these perceptions arise from subjective expectations of randomness, where people anticipate alternation in chance events but positive recency in human performance.^[29] These fallacies stem from a misunderstanding of basic probability principles, particularly the independence of trials, where the outcome of one event does not affect the next. For instance, in a fair coin flip, the probability of heads remains 0.5 on every trial, regardless of prior results; after ten heads, the next flip is still equally likely to be heads or tails, as each toss is independent and lacks memory of history.^[30] This principle applies to lotteries, where myths perpetuate overestimation of personal odds based on anecdotal stories of winners, leading players to believe their chances improve after hearing tales of "lucky" individuals despite fixed, minuscule probabilities like 1 in 292 million for major jackpots.^[31] Experimental research shows that such biases, including representativeness heuristics, cause systematic overestimation of winning probabilities, reinforced by vivid anecdotes rather than statistical reality.^[32]

Metaphysical Essence

In philosophical debates, luck is frequently analyzed as a primitive concept within modal metaphysics, where its essence lies in the deviation between the actual world and nearby possible worlds. According to modal accounts, an event is lucky if it obtains in the actual world but does not in a significant proportion of epistemically close possible worlds, rendering luck an irreducible modal property rather than a derivative of probability or control. This framework, defended by philosophers such as Duncan Pritchard, posits that modality itself serves as a foundational primitive for understanding luck's non-causal nature, as events' sensitivity to slight alterations in circumstances underscores its metaphysical inexplicability.^[15]^[33] Thomas Nagel further elucidates luck's metaphysical essence through the lens of moral arbitrariness, arguing that outcomes in ethical contexts are profoundly shaped by factors beyond agents' control, introducing an element of contingency that undermines the stability of moral assessment. In his seminal essay, Nagel contends that luck permeates judgments of culpability and virtue, as identical actions can yield divergent moral evaluations solely due to circumstantial deviations, such as a negligent driver's survival of an accident versus another's tragic result—both stemming from the same intent yet differentiated by luck's arbitrary intervention. This view highlights luck as an intrinsic, non-eliminable feature of human existence, challenging deterministic or fully rational accounts of morality.^[34]^[25] Within dualist metaphysics, luck's essence may manifest as a non-physical force enabling interventions that transcend material causality, allowing for acausal influences from the immaterial realm on physical events, in contrast to materialist perspectives that reject such notions outright, subsuming luck under deterministic physical laws and dismissing metaphysical independence as illusory. Critiques of this primitive status often reduce luck to causal chains or perceptual errors; for instance, existentialist Albert Camus integrates luck into the absurd, noting that "the absurd mind has less luck" in reconciling human reason with an unreasonable world, portraying it as an emblem of existential contingency rather than a substantive force, ultimately critiqued as an illusion born of futile meaning-seeking. Uncontrollability serves as a prerequisite for these metaphysical inquiries, as luck presupposes events immune to full agentic mastery.^[35]^[36]

Self-Fulfilling Effects

Beliefs in luck can create self-fulfilling effects by influencing individuals' behaviors and motivations, leading to outcomes that reinforce those beliefs. When people perceive themselves as lucky, they often exhibit increased persistence and risk-taking, which can enhance their chances of success through heightened effort rather than any external force. For instance, research demonstrates that priming individuals with concepts of good luck leads to greater task persistence, as believers in luck continue efforts longer when reminded of fortunate outcomes. Similarly, positive beliefs in luck are associated with higher achievement motivation, mediated by enhanced personal agency and confidence in one's abilities.^[37]^[38] Conversely, negative superstitions tied to luck can foster avoidance behaviors that precipitate failure, trapping individuals in cycles of underperformance. Superstitious beliefs may prompt people to evade situations perceived as unlucky, thereby missing opportunities and perpetuating a sense of misfortune. In educational contexts, for example, health-related superstitions have been linked to reduced engagement and higher failure rates among students, as fear-driven avoidance hinders proactive problem-solving. Such patterns align with broader psychological observations where irrational luck attributions exacerbate anxiety and limit adaptive responses.^[39]^[40] A prominent example of these self-fulfilling dynamics appears in sports, where lucky charms exert placebo-like effects by bolstering confidence and performance without altering objective conditions. Activating superstitions, such as holding a "lucky" object, improves outcomes in motor and cognitive tasks by elevating self-efficacy and expectations of success. This mechanism mirrors how perceived luck functions as a psychological booster, enabling athletes to persist through challenges and achieve better results through mindset alone.^[41] These effects can be understood through the lens of expectancy theory, which posits that motivation stems from anticipated outcomes, and perceived luck modifies these expectations to drive behavior without changing external probabilities. In this framework, attributing potential success to luck enhances effort and resilience, creating a feedback loop where initial beliefs shape real-world achievements. Attributions to luck, as opposed to skill or effort, thus influence motivational pathways, reinforcing cycles of perceived fortune or misfortune.

In Games and Gambling

In games and gambling, luck manifests prominently through mechanics of pure chance, as seen in dice-based games like craps, where outcomes depend entirely on random rolls without any player strategy influencing the results.^[42] In contrast, card games such as poker incorporate luck in the initial dealing of hands but allow skilled players to leverage strategy, bluffing, and opponent analysis to shift probabilities in their favor, with experts estimating luck accounts for roughly 50% of outcomes.^[42] This distinction highlights how gambling activities range from wholly unpredictable events to hybrids where short-term luck can be mitigated by long-term proficiency. Casinos maintain profitability through the house edge, a mathematical advantage embedded in game rules that ensures players lose more over time despite occasional lucky streaks.^[43] For instance, in craps, the house edge on pass line bets is about 1.41%, meaning for every $100 wagered, the casino expects to retain $1.41 on average, while in slots it ranges from 5% to 15%, amplifying long-term losses even as individual spins yield unpredictable wins.^[43] Probabilistic fallacies, such as the gambler's fallacy—where players erroneously believe a streak of losses makes a win more imminent—often exacerbate these dynamics in gambling settings.^[44] The cultural history of luck in games traces back to ancient Rome, where "ludus" encompassed public spectacles and private pastimes, including chance-based dice games using tesserae (four-sided knucklebones) for wagering, which were both recreational and socially regulated.^[45] These evolved through centuries of European traditions into modern slot machines, first mechanized in 1894 with Charles Fey's Liberty Bell, a pure-chance device featuring randomized reels that symbolized the enduring allure of uncontrollable fortune.^[46] Psychologically, the thrill of luck in gambling provides escapism from skill-dominated daily life, offering an adrenaline-fueled break where uncertainty triggers dopamine releases, mimicking rewards from near-misses and fostering immersion in high-stakes environments.^[47] This appeal sustains participation, as the random potential for windfalls contrasts with routine predictability, drawing individuals seeking temporary relief from stress or monotony.^[47]

Lotteries and Decision-Making

Lotteries represent one of the most prominent modern applications of luck through large-scale random selections, where participants purchase tickets in hopes of matching randomly generated numbers to win prizes. Historically, such systems trace back to ancient China during the Han Dynasty (206–220 BCE), where a lottery-like game known as baige piao (white pigeon ticket) involved selecting numbers from a pool, with results communicated via pigeon messengers.^[48] In contemporary national lotteries, mechanics rely on certified random number generators or physical draws to ensure fairness and unpredictability, producing outcomes that embody uncontrollable chance. For instance, the U.S. Powerball lottery requires players to match five numbers from 1 to 69 and one Powerball from 1 to 26, yielding jackpot odds of approximately 1 in 292.2 million.^[49] These systems are designed to distribute prizes from ticket sales, with the vast majority of revenue allocated to jackpots and smaller awards, while a portion supports state programs.^[49] The inherent low probability underscores lotteries' appeal as passive engagements with luck, where the slim chance of transformative wealth drives participation despite the statistical improbability.^[49] Socially, lotteries exert significant influence on decision-making under uncertainty, often criticized as a regressive "tax on the poor" because lower-income individuals spend a disproportionately higher share of their earnings on tickets relative to their wealth. Empirical studies show that participation rates are higher among those with lower socioeconomic status.^[50] Those with lower socioeconomic status allocate up to 5–9% of their income to lotteries compared to less than 1% for higher earners, fueled by the hope of escaping poverty despite the minuscule odds.^[51] This dynamic raises ethical concerns in public policy, as lotteries generate substantial government revenue—often earmarked for education—but at the cost of exploiting vulnerability to probabilistic hopes.^[51] In decision theory, lotteries serve as foundational models for analyzing risk preferences and rational choice, exemplified by the St. Petersburg paradox, which illustrates how infinite expected value in a hypothetical coin-flip game fails to align with actual behavior. Introduced by Nicolaus Bernoulli in 1713 and resolved by Daniel Bernoulli in 1738 through utility theory, the paradox demonstrates that individuals weigh outcomes by marginal utility rather than raw monetary expectation, explaining why people avoid high-variance lotteries despite positive expected returns.^[52] This framework has influenced modern economics, showing how lotteries reveal bounded rationality in choices under uncertainty, where the allure of rare windfalls often overrides probabilistic realism.^[52]

Superstitions and Rituals

Superstitions and rituals surrounding luck encompass a wide array of symbolic actions performed across cultures to invoke good fortune or avert misfortune, often rooted in ancient beliefs about supernatural forces. These practices typically involve simple gestures or objects believed to influence unpredictable outcomes, providing individuals with a sense of agency in the face of chance.^[53] One of the most widespread rituals is knocking on wood, a gesture performed to prevent jinxing good luck or to express gratitude for favorable events. This custom traces its origins to ancient pagan traditions in Europe, particularly among the Celts, where trees were considered sacred dwellings for protective spirits and gods; touching or knocking on wood was thought to rouse these entities for safeguarding against evil.^[54]^[55] Similarly, crossing one's fingers serves as a common invocation for luck, stemming from early Christian practices where the gesture emulated the shape of the cross to seek divine protection during times of peril or when making promises.^[56] Global variations highlight diverse cultural adaptations of such rituals. In Japan, omamori are small amulets purchased at Shinto shrines and Buddhist temples, containing inscribed prayers or sacred texts within fabric pouches to ward off evil and attract good fortune, such as protection during travel or success in endeavors.^[57] In contrast, the Irish four-leaf clover functions as a natural talisman of luck, its rarity—occurring in about one in 10,000 clovers—symbolizing rare blessings; Celtic folklore attributes to each leaf representations of faith, hope, love, and luck, making it a cherished emblem in Irish tradition.^[58]^[59] From an evolutionary perspective, these rituals likely persist as adaptive mechanisms to mitigate anxiety in uncertain situations, where performing a familiar action fosters a perceived sense of control and reduces stress associated with randomness.^[60] Such practices may also yield self-fulfilling effects by boosting confidence, thereby enhancing performance in skill-based tasks.^[61] In modern contexts, these beliefs endure prominently among athletes, who often adopt pre-game routines to "harness" luck and maintain focus under pressure. For instance, many engage in repetitive actions like wearing specific socks, listening to particular songs, or following exact pre-competition sequences, which serve as psychological anchors to build routine and composure in high-stakes environments.^[62]^[63]

Numerology and Symbolism

Numerology involves the esoteric practice of assigning mystical or predictive meanings to numbers, often used to interpret personal fate or broader cosmic influences related to luck. In Western traditions, the number 7 is frequently regarded as lucky due to its associations with completeness and spirituality, such as the seven days of creation in Judeo-Christian lore or the seven classical planets, symbolizing divine order and fortune.^[64] In contrast, Chinese numerology holds the number 8 as highly auspicious, linked to prosperity and wealth because its pronunciation ("bā") resembles the word for "prosper" or "wealth," influencing practices like preferring phone numbers or addresses containing 8.^[65] Symbolic icons also play a key role in representing luck across cultures, embedding numerical and visual elements into everyday beliefs. The horseshoe, particularly when hung upturned over a doorway, is seen in European and American folklore as a vessel to capture and retain good fortune, its U-shape metaphorically holding luck like a container while warding off misfortune.^[66] Black cats exemplify contrasting symbolism: in much of Europe, they signify bad luck due to medieval associations with witchcraft and the devil, yet in Japan, they are viewed as harbingers of good fortune, often depicted in black as protective talismans against evil or to attract love and prosperity.^[67]^[68] Historical texts trace numerology's roots to ancient philosophies that connected numbers to universal harmony and luck. Pythagorean numerology, developed by the Greek philosopher Pythagoras around the 6th century BCE, posited numbers as the fundamental principles of reality, with specific figures embodying cosmic order; for instance, the tetractys—a triangular arrangement of 10 points—represented divine perfection and was invoked for auspicious outcomes.^[69] Pythagoreans believed the universe operated through numerical ratios, evident in their doctrine of the "harmony of the spheres," where planetary distances produced inaudible musical intervals symbolizing balanced fortune and the soul's attunement to fate.^[69] Cultural clashes highlight how numerical symbolism varies, leading to divergent perceptions of luck. The number 13 is widely considered unlucky in Western societies, tied to events like the Last Supper's 13 attendees or Norse myths of betrayal, prompting avoidance in architecture and aviation.^[70] Conversely, in Italy, 13 holds positive connotations of abundance and success, as reflected in the idiom "fare tredici" meaning to strike it rich, often chosen in lotteries for its fortunate implications.^[71] These symbols occasionally intersect with broader superstitions, such as rituals invoking horseshoes or cats to amplify perceived luck.

Scientific and Psychological Views

Probability and Statistics

In probability theory, luck can be conceptualized as the manifestation of randomness in outcomes that are unpredictable in the short term but governed by statistical laws over repeated trials. The law of large numbers (LLN) formalizes how apparent "luck" in individual events tends to even out as the number of trials increases, providing a mathematical basis for understanding why streaks of good or bad fortune are transient. For independent and identically distributed random variables X_1, X_2, \dots, X_n with finite expected value \mu, the weak LLN states that the sample average \bar{X}_n = \frac{1}{n} \sum_{i=1}^n X_i converges in probability to \mu as n \to \infty, meaning that for any \epsilon > 0, P(|\bar{X}_n - \mu| > \epsilon) \to 0.^[72] This principle is illustrated in fair coin flips, where the proportion of heads approaches 50% with sufficient tosses, demonstrating that initial deviations due to chance (perceived as luck) diminish over time.^[73] Random variables further model luck as the variability inherent in probabilistic distributions, where outcomes deviate from the mean due to inherent variance. In scenarios involving binary successes or failures, such as repeated independent trials, the binomial distribution captures the probability of achieving a specific number of successes, quantifying the role of chance in "lucky" results. For n trials each with success probability p, the probability of exactly k successes is given by

P(K = k) = \binom{n}{k} p^k (1-p)^{n-k},

where \binom{n}{k} is the binomial coefficient, highlighting how variance \sigma^2 = np(1-p) introduces fluctuations that can mimic fortunate or unfortunate streaks.^[74]^[75] This framework underscores luck not as a mystical force but as the natural spread in random processes, with the expected number of successes np representing the baseline around which lucky deviations occur. Regression to the mean describes the statistical tendency for extreme outcomes—whether exceptionally lucky or unlucky—to be followed by results closer to the average, arising purely from the properties of random variation rather than any corrective mechanism. Coined by Francis Galton in his 1886 study of hereditary stature, this phenomenon occurs because extreme values are often partly due to chance, and subsequent measurements are more likely to reflect the underlying distribution's central tendency.^[76]^[77] For instance, an unusually high score on a test influenced by random guessing will likely be followed by a score nearer the true ability, explaining why perceived patterns of luck, such as winning streaks in sports, naturally correct without external intervention. Monte Carlo simulations apply these principles to model complex systems where luck equates to unpredictable random inputs, using repeated random sampling to estimate probabilities and outcomes. By generating numerous scenarios with random variables drawn from specified distributions, these methods approximate the behavior of stochastic processes, such as the likelihood of rare "lucky" events in risk assessment or particle physics.^[78] Developed in the 1940s for nuclear weapons research, Monte Carlo techniques enable quantification of variance and convergence akin to the LLN in high-dimensional problems, providing insights into how luck influences aggregate results in fields like finance and engineering.^[79]

Cognitive Biases in Luck Beliefs

People often exhibit confirmation bias when forming beliefs about luck, selectively noticing and remembering events that align with their preconceptions while disregarding contradictory evidence. This bias leads individuals to interpret ambiguous outcomes as confirmatory of their lucky dispositions, such as recalling instances where a personal ritual preceded a positive event but overlooking times when it did not.^[80] In the context of superstitious beliefs, confirmation bias perpetuates perceptions of luck by reinforcing associations between actions and chance outcomes, making such beliefs resistant to disconfirmation.^[81] The illusion of control further distorts luck perceptions by causing individuals to overestimate their personal influence over inherently random events. In a seminal experiment, participants who chose their own lottery numbers valued their tickets more highly and were less willing to trade them compared to those assigned tickets randomly, demonstrating how choice fosters a false sense of agency in chance-based scenarios.^[82] This bias is particularly evident in activities like gambling, where actions such as selecting numbers or timing bets create an illusory belief in controlling luck.^[83] Attribution theory, developed by Bernard Weiner, explains how people attribute causes to successes and failures in ways that bias luck perceptions. Individuals tend to internalize successes by crediting them to stable internal factors like skill or ability, while externalizing failures to unstable external factors such as bad luck, thereby protecting self-esteem and maintaining an optimistic view of personal luck.^[84] This asymmetric attribution pattern—internal for good outcomes and external for poor ones—reinforces beliefs in one's inherent luckiness, as evidenced in studies where success is more often ascribed to ability than to luck.^[85] From a neuroscientific perspective, beliefs in luck are reinforced by dopamine responses to perceived wins, which activate reward circuitry in the brain. Dopamine release in the mesolimbic pathway during gambling outcomes, particularly under conditions of uncertainty, heightens motivation and encodes "lucky" events as salient, encouraging repeated engagement despite objective randomness.^[86] This neural mechanism contributes to the persistence of luck beliefs by associating chance successes with pleasurable reinforcement, potentially leading to self-fulfilling behavioral patterns through biased decision-making.

Empirical Studies on Outcomes

Empirical research has explored how beliefs in luck influence real-world outcomes, often through experimental and longitudinal designs that track behavioral patterns and long-term effects. Seminal work by psychologist Richard Wiseman, based on a decade-long study involving over 400 participants, demonstrated that individuals who view themselves as lucky are more likely to notice and seize opportunities due to greater openness and reduced anxiety, leading to enhanced career advancement and life satisfaction compared to those who perceive themselves as unlucky.^[87] In one key experiment, "lucky" participants spotted a hidden opportunity (a photograph in a newspaper) four times faster than "unlucky" ones, illustrating how positive luck beliefs foster proactive behaviors that contribute to professional success.^[87] Building on this, a 2019 study of 844 adults found that personal luckiness beliefs positively correlate with happiness and adaptive decision-making, indirectly supporting career trajectories by encouraging risk-taking in opportunities.^[88] In the health domain, beliefs in personal luckiness have been linked to greater psychological resilience, particularly through their association with optimism. The Darke and Freedman Beliefs Around Luck Scale, validated in studies with over 300 participants, shows that endorsing "being lucky" predicts higher optimism, confidence, and mental health, while "being unlucky" correlates with neuroticism and reduced well-being.^[18] Post-2020 research during the COVID-19 pandemic reinforces this, with a 2023 study of over 3,000 older European adults revealing that optimism—often intertwined with positive luck attributions—buffered against psychological distress and promoted resilience amid isolation and health threats.^[89] Economic outcomes related to sudden windfalls, such as lottery wins, provide mixed evidence on luck's lasting impact. The classic 1978 study by Brickman et al., involving 22 lottery winners, 11 paraplegics, and 22 controls, found that winners reported no greater overall happiness than non-winners one year post-win and derived less pleasure from everyday activities, indicating adaptation and relative deprivation effects.^[90] However, a more recent large-scale Swedish analysis of over 3,500 lottery players tracked 5–22 years after wins (average $100,000) revealed sustained positive effects on psychological well-being, including reduced mental health treatment and higher life satisfaction, particularly for moderate wins that avoided social disruptions.^[91] To address gaps in traditional studies, recent computational models simulate luck's systemic role in inequality. The 2018 Talent vs. Luck agent-based model, involving 1,000 virtual agents over 40 years, quantifies how random lucky events amplify wealth disparities despite equal talent distributions, producing power-law inequality patterns observed in real economies and highlighting luck's outsized influence on extreme success.^[92] A 2020 extension of this model further dissects how successive lucky breaks entrench wealth gaps, informing policy discussions on mitigating randomness in socioeconomic mobility.^[93] These simulations underscore that while individual luck beliefs shape personal outcomes, aggregate random factors perpetuate broader inequalities.

Religious and Mythological Perspectives

Buddhism and Karma

In Buddhism, the concept of luck is rejected as an illusory notion, with all events understood as the direct results of past actions governed by the law of karma (Sanskrit: karman; Pali: kamma), rather than random fortune or chance.^[94] Karma refers to intentional actions—through body, speech, and mind—that produce corresponding effects across lifetimes, shaping experiences such as health, wealth, or misfortune without invoking arbitrary luck.^[95] This causal framework, central to the Buddha's teachings, emphasizes personal responsibility and the interdependence of causes and conditions, rendering beliefs in luck as a misunderstanding of karmic processes. The Dhammapada, a foundational collection of the Buddha's verses, underscores this perspective by prioritizing mindfulness (sati) and ethical conduct over reliance on fortune. For instance, verses 21–23 declare that "mindfulness is the path to the Deathless" and warn that the heedless are "as if dead already," highlighting how attentive, disciplined action breaks cycles of unwholesome karma rather than depending on transient luck. Similarly, verses 119–120 address apparent injustices, such as virtuous individuals facing hardship while the immoral prosper, attributing these to accumulated karma from past lives and urging steadfast mindfulness to cultivate positive outcomes.^[96] Buddhist practices, particularly meditation (bhāvanā), aim to transcend the perceived cycles of luck by purifying the mind and extinguishing the roots of karma—craving, aversion, and delusion—that perpetuate suffering in samsara. Through techniques like insight meditation (vipassanā), practitioners observe the impermanent and conditioned nature of phenomena, weakening karmic tendencies and fostering liberation (nirvana), where fluctuations of fortune lose their grip. In Tibetan Buddhism, a variation appears in the concept of tendrel (Tibetan: rten 'brel), which denotes auspicious coincidences or interdependent connections as signs of ripening karma, rather than mere random luck.^[97] Rooted in the doctrine of dependent origination, tendrel interprets synchronistic events—such as timely meetings or favorable circumstances—as manifestations of positive karmic affinities from past actions, encouraging practitioners to respond with gratitude and further wholesome deeds to enhance spiritual progress.^[97] This view integrates karmic causation with Vajrayana practices, viewing such signs as opportunities to align with enlightenment rather than passive fortune.^[97]

Abrahamic Traditions

In Abrahamic traditions, particularly Judaism and Christianity, the concept of luck is largely reframed through the lens of divine providence, emphasizing God's sovereign control over all events rather than random chance. The Bible, for instance, underscores this in Proverbs 16:33, which states, "The lot is cast into the lap, but its every decision is from the Lord," illustrating that even mechanisms of apparent chance, such as casting lots, fall under God's ultimate authority and reject the notion of autonomous luck.^[98] This view positions providence as the governing force, where outcomes are directed by divine will to fulfill moral and redemptive purposes. Theological debates in these traditions further subordinate luck to grace and divine oversight. In Christianity, Augustine of Hippo contrasted pagan notions of fortune—often depicted as a capricious wheel—with Christian providence, maintaining that what pagans call fortune is in fact governed by God's disposition and will, as discussed in City of God.^[99] He argued that grace, not random fortune, restores human freedom and directs life's vicissitudes toward salvation. Similarly, in Judaism, the concept of mazal, often translated as "luck" or "constellation," is interpreted not as impersonal fate but as a channel of divine influence, where astrological influences operate under God's providence rather than independently.^[100] This understanding aligns mazal with hashgachah (divine supervision), ensuring that no event escapes God's purposeful governance. Practices in Judaism and Christianity reflect this theology by promoting prayer as a deliberate alternative to seeking luck through chance or superstition. Believers are encouraged to petition God directly for guidance and outcomes, as seen in biblical examples like Abraham's servant praying for success in finding a wife for Isaac, framing divine intervention as the reliable path over uncertain fortune.^[101] This approach fosters reliance on providence, viewing prayer as a means to align with God's will and avoid the moral pitfalls of passive luck-seeking. Medieval influences reinforced these perspectives through prohibitions on gambling, seen as an embrace of chance antithetical to faith. In Judaism, the Talmud disqualified gamblers from serving as witnesses and condemned the practice for promoting idleness and unethical gain, with later codes like the Shulchan Aruch upholding these restrictions to preserve communal integrity.^[102] In Christianity, early canon law, including the Apostolic Canons and the Fourth Lateran Council of 1215, forbade clergy and laity from games of chance, imposing penalties like excommunication to deter reliance on fortune over providence.^[103] These measures highlighted gambling's incompatibility with a life oriented toward divine purpose.

Hinduism and Fate

In Hinduism, the concept of luck, known as bhagya, is deeply intertwined with the doctrine of karma, particularly prarabdha karma, which refers to the portion of accumulated past actions (sanchita karma) that has ripened and manifests as one's current life circumstances and fate. Prarabdha karma determines the unavoidable experiences of the present existence, shaping what might be perceived as fortunate or unfortunate events, while bhagya specifically denotes the destined outcomes arising from these karmic fruits.^[104]^[105] This framework posits that luck is not random but a predetermined inheritance from prior lives, influencing prosperity, health, and social position within the cosmic order of dharma.^[106] The Bhagavad Gita addresses the interplay between action and luck by emphasizing karma yoga, where individuals perform duties without attachment to outcomes, recognizing that results are governed by divine will and karmic fate. In verse 2.47, Lord Krishna instructs Arjuna: "You have a right to perform your prescribed duty, but you are not entitled to the fruits of action. Never consider yourself the cause of the results of your activities, and never be attached to not doing your duty."^[107] This teaching underscores that while one must act in alignment with dharma, attachment to "lucky" successes or aversion to misfortunes disrupts equanimity, as outcomes are fated through prarabdha. Scholarly interpretations highlight this as a path to transcend the illusion of control over fate, fostering detachment amid karmic inevitability.^[108] Central to invoking fortune in Hinduism is the worship of Lakshmi, the goddess embodying wealth, prosperity, and auspiciousness, often sought through rituals to mitigate adverse prarabdha and attract positive karmic flows. Lakshmi, consort of Vishnu, represents not merely material riches but the sustaining energy of abundance, with devotees performing puja involving offerings of lotuses, coins, and sweets during festivals like Diwali to invite her blessings.^[109] These ceremonies, including chanting hymns from texts like the Sri Sukta, aim to align one's actions with divine favor, potentially influencing future karma while accepting current fate. The notion of luck extends to the caste system (varna) and reincarnation (samsara), where one's birth into a particular social stratum is viewed as a karmic inheritance from previous lives, determining opportunities and perceived fortune. High-caste births are attributed to virtuous past actions, while lower castes reflect unresolved negative karma, with reincarnation offering cycles to improve status through righteous living.^[110] This perspective, rooted in texts like the Manusmriti, frames social hierarchy as a fated consequence of prarabdha, motivating adherence to dharma for better rebirths and eventual liberation (moksha).^[111]

Islam and Divine Will

In Islamic theology, the concept of luck is fundamentally subordinated to qadar, the divine predestination decreed by Allah, which encompasses all events as part of His eternal knowledge and will.^[112] This belief posits that what may appear as random fortune or misfortune is an illusion, as every occurrence is preordained and recorded in the Preserved Tablet (al-Lawh al-Mahfuz), emphasizing reliance on divine decree rather than chance.^[113] The Quranic stance on this is articulated in Surah Al-Hadid (57:22), which states: "No calamity ˹or blessing˺ occurs on earth or in yourselves without being ˹written˺ in a Record before We bring it into being. This is certainly easy for Allah."^[114] This verse underscores that all affairs, whether perceived as lucky or unlucky, are inscribed prior to their manifestation, rendering the notion of independent luck incompatible with tawhid (the oneness of God) and affirming that outcomes stem solely from Allah's wisdom and power. A prominent hadith illustrates the balance between human effort and trust in divine predestination. The Prophet Muhammad (peace be upon him) advised a man inquiring about securing his camel: "Tie it and rely upon Allah," in response to the question of whether to tether the animal or leave it untied while trusting in God.^[115] This narration, found in Jami` at-Tirmidhi, highlights that qadar does not negate practical action but integrates it with tawakkul (reliance on God), where individuals take necessary precautions while submitting outcomes to Allah's decree.^[115] In Sufi thought, the idea of "divine luck" manifests as barakah, a spiritual blessing or divine effusion that infuses goodness, increase, and sustenance into one's life through piety and proximity to God.^[116] Sufi masters transmit barakah during initiation rites, viewing it as an invisible force that transforms the soul and yields favorable results as a direct outcome of devotion, rather than arbitrary chance.^[117] This concept aligns with qadar by attributing all beneficial occurrences to Allah's grace, accessible via ethical conduct and remembrance of the Divine. Cultural practices in Muslim communities often reflect this framework through ta'weez (amulets inscribed with Quranic verses or divine names), which are deemed permissible when used as reminders of Allah's protection and not as independent talismans.^[118] These are balanced with tawakkul, the active reliance on God that encourages effort alongside faith, ensuring that such aids do not contradict belief in predestination but reinforce submission to divine will.^[118] Faithful adherence to these principles can foster self-fulfilling outcomes through disciplined actions aligned with piety.^[119]

Beliefs and Measurement

Prevalence of Luck Beliefs

Beliefs in luck are widespread globally, with surveys indicating significant adherence across populations. In the United States, a 2022 survey conducted by Talker Research for the online casino Casumo revealed that 68% of Americans believe in some form of luck, while 32% do not believe in it at all.^[120] This figure aligns with broader patterns of superstition, where specific practices like carrying lucky charms or believing in lucky numbers are endorsed by substantial minorities. Cross-cultural research highlights variations in the prevalence of luck beliefs, often correlating with societal structures. A 2022 study published in the Journal of Cross-Cultural Psychology analyzed data from over 16,000 participants across 14 countries and found belief in luck to be highest in collectivist regions like South Asia and Eastern Europe, and lowest in individualist Protestant European countries.^[121] For instance, in India, a 2013 survey of over 500 professionals indicated that 79% believe in career luck, reflecting stronger endorsement in such contexts compared to Scandinavia, where rates are notably lower due to cultural emphasis on rationality and self-reliance.^[122] Temporal trends show a complex evolution, with declining traditional religiosity in Western societies accompanied by rising interest in luck-related superstitions fueled by digital platforms since the 2010s. Social media, particularly TikTok's "WitchTok" community, has amplified occult and luck practices, drawing millions of young users and contributing to renewed engagement with these beliefs amid secularization.^[123] Demographically, such beliefs are more prevalent among youth and lower-income groups; a 2014 YouGov poll found younger Americans significantly more likely to endorse superstitions than older cohorts,^[124] while a 2007 analysis by Torgler reported higher superstitious tendencies among low-income and less-educated individuals across multiple countries.^[125]

Factors Shaping Perceptions

Socioeconomic factors significantly influence perceptions of luck, with lower socioeconomic status often correlating with greater reliance on luck as an explanatory mechanism for life outcomes. Individuals in poverty or low-income groups tend to attribute success or failure more to luck than to personal effort, as evidenced by analyses of World Values Survey data showing that respondents from lower economic strata are more likely to endorse luck as a primary determinant of wealth and poverty. This pattern is reinforced by studies indicating an inverse relationship between socioeconomic status and superstitious beliefs related to luck, where lower status heightens vulnerability to viewing chance events as controlling forces.^[126] Educational attainment and science literacy play a key role in diminishing supernatural interpretations of luck. Higher levels of formal education, particularly in scientific disciplines, are associated with reduced adherence to beliefs in luck as a mystical or uncontrollable force, as critical thinking curricula have been shown to lower pseudoscientific and paranormal convictions by 6.8–28.9% among university students. This effect stems from enhanced analytical skills that promote attributions to probabilistic or effort-based causes over supernatural luck.^[127] Media representations amplify perceptions of luck through narratives that emphasize chance in success stories. Exposure to rags-to-riches tales in films, television, and news fosters beliefs in upward mobility driven by serendipity, making viewers more inclined to perceive luck as a pivotal societal force rather than systemic factors. For instance, analyses of media consumption patterns reveal that such stories heighten optimism about personal luck while downplaying structural barriers.^[128] From a developmental psychology perspective, early exposure to folklore and cultural stories shapes enduring adult views on luck. Children immersed in tales featuring fortunate or fateful elements often internalize luck as an active agent, with these beliefs persisting into adulthood unless challenged by later experiences.^[61]

Modern Applications in Society

In contemporary business practices, particularly within the startup ecosystem of the 2020s, the concept of "luck surface area" has gained traction as a strategy for enhancing serendipitous opportunities through proactive networking and visibility. Coined by entrepreneur Jason Roberts, this idea posits that an individual's or venture's potential for beneficial chance encounters is directly proportional to the volume of activities undertaken and the extent to which those efforts are communicated to others, such as via social media or professional events.^[129] For instance, founders are advised to increase their "doing" by prototyping ideas and attending industry meetups, while amplifying their "telling" through blogging or LinkedIn posts to broaden connections that may lead to partnerships or funding.^[130] This approach underscores a shift from passive reliance on fortune to engineered exposure, aligning with broader entrepreneurial advice emphasizing relational capital over isolated innovation.^[131] In sports analytics, debates surrounding luck's influence versus strategic data-driven decisions have been prominently featured in baseball, exemplified by the principles outlined in Michael Lewis's Moneyball. The approach adopted by the Oakland Athletics in the early 2000s leveraged sabermetrics to minimize variance attributable to luck, such as unpredictable game outcomes, by prioritizing undervalued metrics like on-base percentage over traditional scouting.^[132] Empirical analyses reveal that luck accounts for approximately 27.8% of win variance in Major League Baseball seasons, highlighting how random factors like weather or umpiring can skew results despite skill-based optimizations.^[133] This tension persists in modern discussions, where analytics tools aim to quantify and mitigate such stochastic elements, enabling teams to build more consistent performance models.^[134] Public policy has increasingly incorporated lotteries as a mechanism for funding social programs since their resurgence in the United States post-1960s, with New Hampshire launching the first modern state lottery in 1964 to support education without raising taxes. By 1997, 37 states operated lotteries generating $34 billion in annual sales, earmarked primarily for public goods like schools and infrastructure.^[135] However, ethical concerns have mounted, as these systems function as regressive taxes disproportionately burdening lower-income households, who spend a higher percentage of their earnings on tickets despite lower odds of winning.^[136] Critics argue this exacerbates inequality, with studies showing that lottery participation correlates with financial vulnerability, prompting calls for transparency in revenue allocation and addiction mitigation measures.^[137] In the technology sector, algorithms that simulate elements of luck through randomization have emerged as tools to enhance fairness in AI-driven decisions, particularly in resource allocation scenarios. A 2024 study from MIT demonstrates that introducing structured randomization into machine learning models can reduce bias in outcomes, such as job recommendations or loan approvals, by preventing deterministic patterns that favor certain demographics.^[138] Similarly, research on random seeding in neural network training reveals significant variability in group fairness metrics across seeds, underscoring the need for standardized randomness to ensure reliable, unbiased AI applications.^[139] These techniques draw on probabilistic principles to mimic real-world uncertainty, promoting more equitable algorithmic governance.^[140]

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Jan 25, 2023 · This study examined how resilience and optimism were related to psychological well-being among older European adults during the early pandemic.Missing: luck | Show results with:luck
[90]
[PDF] The role of gratitude and optimism on the resilience of COVID-19 ...
Jan 31, 2024 · The implication of this research is to increase resilience in COVID-19 survivors by increasing gratitude and optimism. Keywords. COVID-19 ...<|separator|>
[91]
Lottery winners and accident victims: is happiness relative? - PubMed
As predicted, lottery winners were not happier than controls and took significantly less pleasure from a series of mundane events. Study 2 indicated that these ...
[92]
Long-Run Effects of Lottery Wealth on Psychological Well-Being
We surveyed a large sample of Swedish lottery players about their psychological well-being 5–22 years after a major lottery event and analysed the data ...
[93]
[PDF] Talent vs Luck: the role of randomness in success and failure - arXiv
Jul 9, 2018 · In this paper, starting from few very simple and reasonable assumptions, we have presented an agent-based model which is able to quantify the ...
[94]
the origins of extreme wealth inequality in the talent versus luck model
Jun 16, 2020 · The original simulation-based model demonstrated that the distribution ... luck in getting success by means of a schematic agent-based model.
[95]
Devadaha Sutta - Access to Insight
The first point concerns the Buddhist teaching on action, or kamma (karma). ... luck, which is why they now feel such fierce, sharp, racking pains. (4) "If ...
[96]
The Buddha's Words on Kamma - Access to Insight
The Buddha says all intentional actions, whether thoughts, speech or bodily actions, however expressed, are kamma and lead the doer of them to experience a ...
[97]
https://www.lionsroar.com/tendrel/
[98]
What is Tendrel? | Lion's Roar
In colloquial Tibetan, tendrel indicates “luck” or “serendipity.” There, the “dependent relationship” means “things coming together in a favorable way.” ...
[99]
What does Proverbs 16:33 mean? - BibleRef.com
This proverb points out that even those things we think of as pure chance are still under God's sovereign control.Missing: providence | Show results with:providence
[100]
From Fate to Providence: Saint Augustine's Reinterpretation of ...
Jun 15, 2024 · “That which is called Fortune is, without doubt, the disposition of Divine Providence concerning each one of us” (Augustine, City of God).Missing: luck | Show results with:luck
[101]
Luck: Mazal (מַזַּל) - Written in Heaven, Translated on Earth
Mazal tov (“good luck”) is the colloquial Jewish expression of congratulations, the traditional felicitation given at a wedding, bat mitzvah, or brit.
[102]
Praying for Luck | Reform Judaism
Nov 14, 2011 · On his way to find a wife for Isaac, Abraham's servant arrives at a watering hole and offers this prayer, "Eternal One, God of my master Abraham ...
[103]
Are Jews Allowed to Gamble? | My Jewish Learning
While there is no explicit Jewish prohibition on gambling, the rabbis of the Talmud did not have a positive view of the practice.
[104]
Take no chances: Survey on church gambling - U.S. Catholic
Jun 18, 2011 · Although the Bible does not forbid it outright, early Christians were largely opposed, with some of the earliest accounts of canon law ...
[105]
Pramanas, Karma and the Pursue of Happiness
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[106]
What is Sanchit-karma and Prarabdha? - Sanatan.org
Jan 12, 2020 · Definition of Prarabdha. Prarabdha-karma is that fraction of sanchit-karma consequence of which has to be faced in a particular birth. The ...
[107]
Bhagya, Bhāgya, Bhāgyā: 23 definitions - Wisdom Library
Oct 18, 2025 · Bhāgya (भाग्य) refers to “good fortune”, according to the Netratantra of Kṣemarāja: a Śaiva text from the 9th century in which Śiva (Bhairava) teaches Pārvatī ...
[108]
BG 2.47: Chapter 2, Verse 47 - Bhagavad Gita, The Song of God
3) Even while working, give up the pride of doership. 4) Do not be attached to inaction. Do your duty, but do not concern yourself with the results. We have the ...Missing: fate | Show results with:fate
[109]
[PDF] The Theme of Attachment-Detachment in Shree Madhbhagavad Gita:
Aug 9, 2024 · Through the dialogue between Lord Krishna and. Arjuna, Gita offers a path to navigate the complexities of attachment and detachment, encouraging ...<|separator|>
[110]
(PDF) THE FUNCTIONS OF GODDESS LAKSHMI - ResearchGate
The purpose of this article is to study the functions of the Goddess Lakshmi, who plays an important role in Indian mythology and Hinduism.
[111]
Karma, reincarnation, and medicine: Hindu perspectives on ...
May 29, 2009 · In this article, we report on a topic central to this discussion among Indian Americans: karma and reincarnation. Both concepts are important beliefs.
[112]
Hindu Eschatology and the Indian Caste System - jstor
VIRTUALLY ALL INTERPRETERS OF HINDUISM AGREE that the notions of samsara, karma, and moksa are central to nearly all varieties of Hinduism.
[113]
Predestination vs. Free Will in Islam: Understanding Allah's Qadr
Jul 31, 2017 · Since Allah is in control of destiny, the only way to secure a good fate is to appeal to Allah through worship, prayer, and good deeds. We have ...
[114]
Are We Born Lucky or Unlucky? - About Islam
Jun 2, 2020 · Basically, qada' or destiny means that everything that happens to us, the people around us and our universe happens by the will of Allah. The ...
[115]
Surah Al-Hadid - 22 - Quran.com
No calamity ˹or blessing˺ occurs on earth or in yourselves without being ˹written˺ in a Record before We bring it into being. This is certainly easy for Allah.
[116]
Jami` at-Tirmidhi 2517 - Chapters on the description of the Day of ...
"O Messenger of Allah! Shall I tie it and rely(upon Allah), or leave it loose and rely(upon Allah)?" He said: "Tie it and rely(upon Allah)."
[117]
What does Barakah (Blessing) mean? - Islamiqate Culture,allah,qur'an
Mar 12, 2024 · Barakah is a multifaceted concept that transcends mere material abundance. It signifies a divine favor from Allah (SWT) that enriches our lives in various ways.
[118]
'Sufism' from Oxford Islamic Studies Online - Muslim Journeys
The rite is understood to transmit an invisible spiritual force or blessing (barakah) that makes possible the transformation of the disciple's soul. The master ...Missing: luck | Show results with:luck
[119]
The Use of Amulets (Ta'wiz) in Islam - IlmGate
Dec 10, 2017 · Amulets (ta'wiz) are permissible if they contain Allah's names/attributes, are in Arabic, avoid disbelief, and the user believes Allah empowers ...
[120]
Merits of the Soul: Trust in God (tawakkul) | Al-Islam.org
Tawakkul guarantees success, provides relief from evil, protection from enemies, and saves from anxiety, stress, and depression.
[121]
Do Americans believe in good luck? - NEWS10 ABC
Mar 4, 2022 · Sixty-eight percent of Americans believe in one kind of luck or another. Thirty-two percent said they don't believe in luck at all.
[122]
Belief in Luck and Precognition Around the World - Sage Journals
Jul 14, 2022 · The primary aim of the present study is to quantitatively examine cross-cultural variation in belief in luck and precognition. To do this, we ...
[123]
79% of Indian professionals believe in career luck - Business Standard
Jan 21, 2013 · Seventy-nine per cent of the more than 500 professionals surveyed in India believe in career luck. Out of the fifteen countries in which ...
[124]
WitchTok: the rise of the occult on social media has eerie parallels ...
Oct 28, 2021 · A vast online community of young occultists, tweeting and retweeting the latest theories and controversies, and using TikTok to share their craft.Practical Magic · The Occult Renaissance · One Devil Too ManyMissing: post- | Show results with:post-
[125]
Young Americans are more superstitious - YouGov
Feb 18, 2014 · Only 13% of Americans declare themselves superstitious, but more than one third of all people think picking up a penny is good luck.<|control11|><|separator|>
[126]
Inglehart–Welzel Cultural Map - World Values Survey
The Inglehart-Welzel map shows two dimensions: traditional vs. secular-rational values, and survival vs. self-expression values, linking socioeconomic ...
[127]
Reducing Pseudoscientific and Paranormal Beliefs in University ...
Feb 9, 2018 · However, the relationship between science literacy and reduced paranormal and pseudoscientific beliefs remains unclear, as other studies have ...
[128]
[PDF] Entertaining Beliefs in Economic Mobility
Sep 10, 2018 · Further, such beliefs are stronger in local communities with higher income inequality and lower economic mobility (Alesina, Stantcheva and Teso ...Missing: youth | Show results with:youth<|control11|><|separator|>
[129]
Understanding the 4 Types of Luck Will Make You Instantly Luckier
May 8, 2023 · “You increase your luck surface area through simple movement.” In the networking example in the introduction, it may be blind luck that you ...
[130]
How to Use Writing to Make Yourself a Much Luckier Person
Aug 23, 2022 · ... luck surface area.” Back in 2010, Roberts argued that the amount of luck you can expect is the product of how much cool stuff you do and how ...
[131]
DuoLingo's CEO Says This Mindset Is the Secret of Success
Oct 1, 2025 · Entrepreneur Jason Roberts captured this idea with the concept of a “luck surface area.” The more you put yourself out there—by meeting ...
[132]
Moneyball and the Baseball Players' Labor Market - Sage Journals
The evidence we present suggests there has been no significant change to baseball's labor market. Contrary to the argument offered in Moneyball, this is because ...
[133]
Quantifying Randomness in Sports - Chris Teeter
Oct 22, 2023 · Luck's contribution to winning varies: 13.3% in NBA, 27.8% in MLB, 31.4% in EPL, 34.4% in NHL, and 43.1% in NFL.
[134]
Luck, Skill, and Head-to-Head Competition in Major League Baseball
Dec 18, 2020 · The analysis of variance enables us to see if the variance of season victory totals is significantly greater than that for head-to-head ...Missing: Moneyball | Show results with:Moneyball
[135]
[PDF] 1 State Lotteries at the Turn of the Century: Report to the National ...
Apr 23, 1999 · State lotteries, illegal before 1964, are now in 37 states and D.C. Sales grew from $2B in 1973 to $34B in 1997, with main games including ...
[136]
Lotteries Are a Regressive Tax. Why Do Progressive Governors ...
Apr 24, 2023 · When states advertise that they use lottery profits for schools, they are misrepresenting the situation. By directing lottery profits for such a ...
[137]
Are Lottery Taxes Regressive? (And What Does "Regressive" Mean ...
Jun 16, 2006 · Many studies have attempted to prove or disprove this, and the majority of experts believe lotteries are regressive.
[138]
Study: When allocating scarce resources with AI, randomization can ...
Jul 24, 2024 · In a new paper, they show how randomizing a model's decisions in a structured way can improve fairness in certain situations.Missing: seeding luck simulation
[139]
On The Impact of Machine Learning Randomness on Group Fairness
We investigate the impact on group fairness of different sources of randomness in training neural networks.
[140]
Assessing the Macro and Micro Effects of Random Seeds on Fine ...
Mar 10, 2025 · In this study, we systematically evaluate the effects of random seeds on LLMs using the GLUE and SuperGLUE benchmarks.