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A four-leaf clover, a rare variant of the shamrock, is often considered to bestow good luck.

Luck is a phenomenon or belief that humans may associate with experiencing improbable events, especially improbably positive or negative events.[1][2][3] Philosophical naturalism, eschewing any supernatural explanations, might suggest that positive or negative events may happen at any time (due to both random and non-random natural and artificial processes), and that even improbable events can happen by random chance.[a] In this view, the epithet "lucky" or "unlucky" is a descriptive label that refers to an event's positivity, negativity, or improbability.

Supernatural interpretations of luck consider it to be an attribute of a person[5] or of an object, or the result of a favorable (or unfavorable) view manifested by a deity[6] towards the lucky (or unlucky) person. These interpretations often prescribe how luckiness or unluckiness can be obtained, such as by carrying a lucky charm or offering sacrifices or prayers to a deity. Saying someone is "born lucky" may hold different meanings, depending on the interpretation: it could simply mean that they have been born into a good family or circumstance; or that they habitually experience improbably positive events, due to some inherent property, or due to the lifelong favor of a god or goddess in a monotheistic or polytheistic religion.

Many superstitions are associated by superstitious persons with a concept of luck,[7] though such superstitions are often specific to a given culture[8][9][10] or set of related cultures, and they sometimes vary between cultures. For example, lucky symbols include the number 7 in Christian-influenced cultures and the number 8 in Chinese-influenced cultures. Unlucky symbols and events include entering and leaving a house by different doors or breaking a mirror[11] in Greek culture, throwing rocks into a whirlwind in Navajo culture,[12] and ravens in Western culture. Some of these associations may derive from related facts or desires. For example, in Western culture opening an umbrella indoors might be considered unlucky partly because it could poke someone in the eye, whereas shaking hands with a chimney sweep might be considered lucky partly because it is a kind but unpleasant thing to do given the dirty nature of their work. In Chinese and Japanese culture, the association of the number 4 as a homophone with the word for death may explain why it is considered unlucky. Extremely complicated and sometimes contradictory systems for prescribing auspicious and inauspicious times and arrangements of things have been devised, for example feng shui in Chinese culture and systems of astrology in various cultures around the world.

Many polytheistic religions have specific gods or goddesses that are associated with luck, both good and bad, including Fortuna and Felicitas in the Ancient Roman religion (the former related to the words "fortunate" and "unfortunate" in English), Dedun in Nubian religion, the Seven Lucky Gods in Japanese mythology, mythical American serviceman John Frum in Polynesian cargo cults, and the inauspicious Alakshmi in Hinduism.

Etymology and definition

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1927 advertisement for lucky jewellery. "Why Be Unlucky?".

The English noun luck appears comparatively late, during the 1480s, as a loan from Low German, Dutch or Frisian luk, a short form of gelucke (Middle High German gelücke). Compare to old Slavic word lukyj (лукый) - appointed by destiny and old Russian luchaj (лучаи) - destiny, fortune. It likely entered English as a gambling term, and the context of gambling remains detectable in the word's connotations; luck is a way of understanding a personal chance event. Luck has three aspects:[13][14][15]

  • Luck is good or bad.[16]
  • Luck is the result of chance.[17]
  • Luck applies to a sentient being.

Before the adoption of luck at the end of the Middle Ages, Old English and Middle English expressed the notion of "good fortune" with the word speed (Middle English spede, Old English spēd); speed besides "good fortune" had the wider meaning of "prosperity, profit, abundance"; it is not associated with the notion of probability or chance but rather with that of fate or divine help; a bestower of success can also be called speed, as in "Christ be our speed" (William Robertson, Phraseologia generalis, 1693).

The notion of probability was expressed by the Latin loanword chance, adopted in Middle English from the late 13th century, literally describing an outcome as a "falling" (as it were of dice), via Old French cheance from Late Latin cadentia "falling". Fortuna, the Roman goddess of fate or luck, was popular as an allegory in medieval times, and even though it was not strictly reconcilable with Christian theology, it became popular in learned circles of the High Middle Ages to portray her as a servant of God in distributing success or failure in a characteristically "fickle" or unpredictable way, thus introducing the notion of chance.[citation needed]

Interpretations

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Luck is interpreted and understood in many different ways.

Lack of control

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Luck refers to that which happens to a person beyond that person's control. This view incorporates phenomena that are chance happenings, a person's place of birth for example, but where there is no uncertainty involved, or where the uncertainty is irrelevant. Within this framework, one can differentiate between three different types of luck:

  1. Constitutional luck, that is, luck with factors that cannot be changed. Place of birth and genetic constitution are typical examples.
  2. Circumstantial luck—with factors that are haphazardly brought on. Accidents and epidemics are typical examples.
  3. Ignorance luck, that is, luck with factors one does not know about. Examples can be identified only in hindsight.

Circumstantial luck with accidental happenstance of favorable discoveries and/or inventions is serendipity.

Fallacy

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Another view holds that "luck is probability taken personally." A rationalist approach to luck includes the application of the rules of probability and an avoidance of unscientific beliefs. The rationalist thinks that the belief in luck is a result of poor reasoning or wishful thinking. To a rationalist, a believer in luck who asserts that something has influenced his or her luck commits the "post hoc ergo propter hoc" logical fallacy: that because two events are connected sequentially, they are connected causally as well. In general, this fallacy is that:

  1. A luck-attracting event or action happens;
  2. Then a positive outcome happens;
  3. Therefore, the event or action influenced the outcome.

More contemporary authors writing on the subject believe that the definition of good destiny is: One who enjoys good health; has the physical and mental capabilities of achieving his goals in life; has good appearance, and; has happiness in mind and is not prone to accidents.[18]

In the rationalist perspective, probability is only affected by confirmed causal connections.

The gambler's fallacy and inverse gambler's fallacy both explain some reasoning problems in common beliefs in luck. They involve denying the unpredictability of random events: "I haven't rolled a seven all week, so I'll definitely roll one tonight".

Philosopher Daniel Dennett wrote that "luck is mere luck" rather than a property of a person or thing.[19]

Essence

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Maneki-neko with Seven Lucky gods

There is also a series of spiritual, or supernatural beliefs regarding fortune. These beliefs vary widely from one to another, but most agree that luck can be influenced through spiritual means by performing certain rituals or by avoiding certain circumstances.

Luck can also be a belief in an organization of fortunate and unfortunate events. Luck is a form of superstition which is interpreted differently by different individuals. Carl Jung coined the term synchronicity, which he described as "a meaningful coincidence".

Abrahamic religions believe God controls future events; belief in luck or fate is criticised in Isaiah 65:11–12:

But you who forsake the Lord,
who forget my holy mountain,
who set a table for Fortune
and fill cups of mixed wine for Destiny,
I will destine you to the sword,
and all of you shall bow down to the slaughter

Belief in the extent of Divine Providence varies; most acknowledge providence as at least a partial, if not complete influence on luck. Christianity, in its early development, accommodated many traditional practices which at different times, accepted omens and practiced forms of ritual sacrifice in order to divine the will of their supreme being or to influence divine favoritism. The concepts of "Divine Grace" or "Blessing" as they are described by believers closely resemble what is referred to as "luck" by others.

Mesoamerican religions, such as the Aztecs, Mayans and Incas, had particularly strong beliefs regarding the relationship between rituals and the gods, which could in a similar sense to Abrahamic religions be called luck or providence. In these cultures, human sacrifice (both of willing volunteers and captured enemies), as well as self-sacrifice by means of bloodletting, could possibly be seen as a way to propitiate the gods and earn favor for the city offering the sacrifice. An alternative interpretation[20] would be that the sacrificial blood was considered as a necessary element for the gods to maintain the proper working order of the universe, in the same way that oil would be applied to an automobile to keep it working as designed.

Many traditional African practices, such as voodoo and hoodoo, have a strong belief in superstition. Some of these religions include a belief that third parties can influence an individual's luck. Shamans and witches are both respected and feared, based on their ability to cause good or bad fortune for those in villages near them.

Self-fulfilling prophecy

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Some evidence supports the idea that belief in luck acts like a placebo, producing positive thinking and improving people's responses to events.

In personality psychology, people reliably differ from each other depending on four key aspects: beliefs in luck, rejection of luck, being lucky, and being unlucky.[21] People who believe in good luck are more optimistic, more satisfied with their lives, and have better moods.[21] People who believe they are personally unlucky experience more anxiety, and less likely to take advantage of unexpected opportunities.[22] One 2010 study found that golfers who were told they were using a "lucky ball" performed better than those who were not.[22]

Some people intentionally put themselves in situations that increase the chances of a serendipitous encounter, such as socializing with people who work in different fields.[22]

Social aspects

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Wheel of fortune as depicted in Sebastian Brant's book, author Albrecht Dürer

Games

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Main article: Game of chance

The philosopher Nicholas Rescher has proposed that the luck of someone's result in a situation of uncertainty is measured by the difference between this party's yield and expectation: λ = Y - E. Thus skill enhances expectation and reduces luck. The extent to which different games will depend on luck, rather than skill or effort, varies considerably. For example, chess does not involve any random factors (beyond the determination of which player moves first), while the outcome of Snakes and Ladders is entirely based on random dice rolls. In poker, especially games with a communal board, pure luck may decide a winning hand. Luck in games involving chance is defined as the change in a player's equity after a random event such as a die roll or card draw.[23] Luck is positive (good luck) if the player's position is improved and negative (bad luck) if it is worsened. A poker player who is doing well (playing successfully, winning) is said to be "running good".[24]

Almost all sports contain elements of luck. A statistical analysis in the book The Success Equation attempted to elucidate the differing balance between skill and luck with respect to how teams finished in the major North American sports leagues. This analysis concluded that, on a luck-skill continuum, the NBA had the most skill-dependant result while that of the NHL was most luck-dependant.[25]

Lotteries

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Main article: Lottery

A defining feature of a lottery is that winners are selected purely by chance. Marketing and other discussions regarding lotteries often mention luck but tend to underplay the actual prospects of winning, which are usually millions to one against.[26]

Means of resolving issues

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"Leaving it to chance" is sometimes a way of resolving issues for example, where there are two possible outcomes, flipping a coin may determine the outcome. This practice has gone on for thousands of years, a common contemporary example is the coin toss at the start of a sporting event which may determine who goes first.[27]

Numerology

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Main article: Numerology
See also: Triskaidekaphobia

Most cultures consider some numbers to be lucky or unlucky. This is found to be particularly strong in Asian cultures, where the obtaining of "lucky" telephone numbers, automobile license plate numbers, and household addresses (such as those which contain the digit 6 or 8) are actively sought, sometimes at great monetary expense.

Numerology, as it relates to luck, is closer to an art than to a science, yet numerologists, astrologists or psychics may disagree. It is interrelated to astrology, and to some degree to parapsychology and spirituality and is based on converting virtually anything material into a pure number, using that number in an attempt to detect something meaningful about reality, and trying to predict or calculate the future based on lucky numbers. Numerology is folkloric by nature and started when humans first learned to count. Through human history it was, and still is, practiced by many cultures of the world from traditional fortune-telling to on-line psychic reading. Dudley describes numerology as, "the delusion that numbers have power over events."[28]

Science

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Different thinkers like Thomas Kuhn have discussed the role of chance in scientific discoveries. Richard Wiseman did a ten-year scientific study into the nature of luck that has revealed that, to a large extent, people make their own good and bad fortune. His research revealed that "Lucky people generate their own good fortune via four basic principles. They are skilled at creating and noticing chance opportunities, making lucky decisions by listening to their intuition, creating self-fulfilling prophecies via positive expectations, and adopting a resilient attitude that transforms bad luck into good."[29] Researchers have suggested that good luck and good mood often co-occur (Duong & Ohtsuka, 2000)[30] and that people who believe themselves to be lucky are often comparatively happy and optimistic whereas people who believe themselves to be unlucky may feel comparatively anxious and depressed (Day & Maltby, 2003; Wiseman, 2003).[29][31] Luck can also correlate with superstitious behaviors that increase opportunities of good fortune occurring like avoiding walking under ladders or blowing left and right for safe travels before crossing train tracks, which inadvertently increases your chances of seeing an oncoming train.[32][33]

Although previous studies have explored the antecedents and consequences of luck using attribution theory (e. g., Fischoff, 1976; Weiner et al., 1987),[34][35] personality variables (Darke & Freedman, 1997a;b),[36] and more recently a cognitive priming approach (DeMarree et al., 2005; Kramer & Block, 2008) research on the underlying mechanism of how luck influences consumer judgment and behavior has been noticeably absent in the extant literature. Moreover, in much of this previous work, luck is manipulated in a way that is very likely to elicit positive affect as well. Thus, it is difficult to articulate whether the observed effects of luck are due to chronic beliefs about luck, temporary changes in how lucky people feel, or because of changes caused by the positive affect that is experienced. Their research showed that priming participants subliminally with luck-related stimuli made them feel luckier and happier. It was also found that the effects of priming luck using subliminal messages increased participants' estimates of the likelihood of favorable events, their participation in lotteries, the amount of money they invested in relatively risky financial options and these effects appeared to be mediated by temporary changes in perceptions of luck rather than by affect.[37][38]

In religion and mythology

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Buddhism

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Gautama Buddha, the founder of Buddhism, taught his followers not to believe in luck. He taught that all things which happen must have a cause, either material or spiritual, and do not occur due to luck, chance or fate. The idea of moral causality, karma (Pali: kamma), is central in Buddhism. In the Sutta Nipata, the Buddha is recorded as having said the following about selling luck:

Whereas some religious men, while living of food provided by the faithful make their living by such low arts, such wrong means of livelihood as palmistry, divining by signs, interpreting dreams ... bringing good or bad luck ... invoking the goodness of luck ... picking the lucky site for a building, the monk Gautama refrains from such low arts, such wrong means of livelihood. D.I, 9–12[39]

Belief in luck is prevalent in many predominantly Buddhist countries. In Thailand, Buddhists may wear verses (takrut) or lucky amulets which have been blessed by monks for protection against harm.[40]

Christianity and Judaism

[edit]

The book of Proverbs 16:33 states that "the lot is cast into the lap, but its every decision is from the Lord". Ecclesiastes 9:11 states (in a passage that describes events with different outcomes - e.g. a race, a battle, the gaining of wealth and favour) that "time and chance happeneth to them all". Whilst the latter passage from Ecclesiastes suggests no things in human affairs are certain, the extract from Proverbs indicates that the outcome of something as apparently random as the rolling of dice or the tossing of a coin remains subject to God's will or sovereignty. In his book God, Chance and Purpose: Can God have it both ways?,[41] Bartholomew argues that chance is part of God's creation but that not even God can accurately predict what chance will do.[42]

God's sovereignty involves two aspects. God's active will or sovereignty would involve something God causes to happen such as the leading of wicked King Ahab into battle (2 Chronicles 18:18-19). Ahab's death was not merely the result of a randomly shot arrow, but as 2 Chronicles 18 reveals, God actively directed the events that led Ahab into battle and used that randomly shot arrow to accomplish his intended will for Ahab that day.[43]

God's passive will involves God allowing, rather than causing, something to happen. Chapter 1 of the book of Job illustrates this in what God allowed Satan to do in the life of Job.[44] It is also involved in the evil that God allowed Joseph's brothers to do to Joseph in order to accomplish a greater good, a good not apparent to Joseph until years later (Genesis 50:20).[45]

Hinduism

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In Hinduism the Bhagavad-Gita values "Purushartha" more than mere Luck or Fate.

The Gita says; "Set thy heart upon selfless performance of thy natural duty (Svakarma, Svadharma), but never on its reward. Work not for a reward; but never cease to do thy work" (Gita, 2.47).[46]

There are five causes of all actions as given in the Samkhya wisdom; says Gita—

"The physical body (adhisthana), the lower 'I am' (karta), the means of perception (karanam), the varied multiple efforts (vividhasch pruthak cheshta) and the Cosmic Wheel of Action (daivam), these five sources together are responsible for success or failure of any action" ( Gita, 18 . 14–15 ).[47]

Here the word "daivam" does not mean luck, fate, fortune, providence, or destiny. None of these English words are the exact synonym for the Sanskrit word "Daivam" here. "Daivam" is the Cosmic Wheel of Action (Kshara-gati, Apara-Prakriti, Maya) that keeps the perfect account of our past and present actions.

A man who says "Nothing is impossible for me; I am the only hero of all these achievements; who else is there like me?" He is a man of clouded vision and he does not see the Truth.

Islam

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The definition which is much closer to the concept of luck in Islam is "a force that brings good fortune or adversity" Quran 17:13: "And (for) every man We have fastened to him his fate (fortune) in his neck, and We will bring forth for him (on the) Day (of) the Resurrection a record which he will find wide open". A very long discussion continues on how this prefixed destiny, fortune or luck defines attitudes and living behavior and so as to how much amends one can make in this predetermined fate by one's own contribution through positive actions in accordance with the teachings of Islam. There is no concept of luck in Islam other than actions determined by Allah based on the merit of the choice made by human beings. It is stated in the Qur'an (Sura: Adh-Dhariyat (The Winds that Scatter) verse:22) that one's sustenance is pre-determined in heaven when the Lord says: "And in the heaven is your provision and that which ye are promised." One should supplicate to Allah to better one's life rather than hold faith in un-Islamic acts such as using "lucky charms". In the Arabic language there is a word which directly means "luck", which is حظ ḥaẓẓ, and a related word for "lucky", محظوظ maḥẓūẓ. It is also forbidden to believe in luck or anything else related to luck, as it is classified as shirk (associating partners to Allah or giving any share of any attribution which belongs to Allah and Allah alone).[citation needed]

The Tunisians retain some native beliefs of Berber origin such as the evil eye.[48] A number of practices, such as shutters painted blue are also used to repel evil spirits.[49]

Belief measurement

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A horseshoe on a door is regarded a protective talisman in some cultures.

Darke and Freedman (1997)[50] were the first researchers systematically to address directly both the concept and the measurement of belief in luck as a deterministic and personal attribute. They define luck belief as the perception that good luck is "a somewhat stable characteristic that consistently favors some people but not others".[50] They define disbelief in luck as "a tendency to agree with the rational view of luck as random and unreliable" (p. 490). To capture their unidimensional definition of irrational luck belief, Darke and Freedman developed a 12-item measure.[50] Unfortunately, they found their measure "does not seem particularly good at distinguishing between people who [say] they [are] typically lucky from those who [say] they [are] typically unlucky".[50] They also found factor analyses of their measure produced a multi-component solution,[50] as did Prendergast and Thompson (2008).[51]

André (2006)[52] proposed a model of luck-related perceptions that includes separate positive and negative beliefs. She found the positive and negative components of personal luck beliefs correlate highly, suggesting they are conceptually very close or in fact the same. Maltby et al. (2008)[53] proposed a six-dimensional model of beliefs around luck, but empirical analyses supported only a four-dimensional model: belief in being personally lucky; belief in being personally unlucky; general belief in luck; and rejection of belief in luck.[citation needed]

A barnstar, mounted on a wall, is seen as a lucky symbol in some parts of North America.

Thompson and Prendergast (2013)[54] clarified the concepts of belief in luck and belief in personal luckiness. They addressed the logical problem that nobody who disbelieves in luck could consider themselves lucky by differentiating between belief in luck as a deterministic phenomenon that affects the future, on one hand, and on the other, belief in personal luckiness as an appraisal of how fortunately or otherwise chance events in the past might have turned out. They developed and validated an internationally applicable scale to measure, respectively, belief in luck and personal luckiness constructs. They found no correlation between the constructs and no evidence of a distinction between positive and negative aspects of each, suggesting they represent two discrete and unidimensional constructs. Belief in luck and personal luckiness were also found to correlate differently with personality and psychological variables, such as the Big Five and affect.[citation needed]

See also

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Bibliography

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Notes

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References

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[edit]
Revisions and contributorsEdit on WikipediaRead on Wikipedia

Luck

View on Grokipedia
from Grokipedia
Luck is a multifaceted 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. 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. Psychologically, it is characterized as an uncertain outcome leading to or misfortune, with often viewing luck as a trait that influences their lives, such as consistently favoring certain individuals over others. 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. 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 . In , luck raises profound questions in —particularly , where uncontrollable factors affect moral assessments—and , challenging notions of and responsibility. Psychologically, highlights how beliefs in luck correlate with , , 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. Across cultures and disciplines, luck underscores the interplay between chance and agency, influencing everything from behaviors to attributions of in business and science.

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. 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." The roots trace back to early Germanic languages, with cognates in Middle High German "gelücke," evolving into modern German "Glück" for happiness or luck. A key Germanic precursor appears in Old Norse "lukka," a feminine meaning "luck" or "good fortune," reflecting concepts of favorable outcomes in medieval Scandinavian texts. 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. By the , the word had spread through trade and cultural exchange in , appearing in English contexts by the 1480s. 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. 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. This shift from medieval fatalism to modern probabilistic connotations underscores the term's adaptation amid Renaissance humanism and the rise of games of chance.

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. Philosopher characterizes it as "a of having something good or bad happen that lies outside the horizon of effective foreseeability," emphasizing its unpredictable and value-laden nature. This definition underscores luck's relational aspect, where the significance of an event depends on its impact on the affected party. 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. 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. These distinctions highlight luck's focus on unforeseeable happenstance rather than fixed paths or impartial probability. Common typologies of luck include , often equated with or beneficial coincidences that yield positive results; bad luck, synonymous with misfortune or adverse surprises; and neutral luck, representing instances of devoid of significant benefit or harm. Good and bad luck are value-oriented, while neutral forms align more closely with unadorned chance events. In everyday usage, luck functions as an attributed property to various entities: events (e.g., a "lucky escape"), (e.g., someone deemed "lucky" due to repeated favorable outcomes), or objects (e.g., a "lucky charm" believed to influence fortune). Empirical studies indicate that often associate luck with personal traits, viewing it as a stable characteristic of individuals, in contrast to chance, which they apply to impersonal events. This variability reflects luck's conceptual flexibility across contexts, shaped historically by roots in terms like the luc, denoting "good fortune."

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. , in his Physics (Book II, chapters 4-6), distinguishes (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 while seeking exercise. This notion underscores luck as an external force disrupting predictable , separate from necessity or deliberate action. 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. 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. This perspective integrates luck into a deterministic framework, portraying it as a manifestation of universal causation beyond individual control. Illustrative examples of uncontrollable chance abound in both natural and human domains. , such as earthquakes or floods, exemplify luck as random, agency-independent events that impose unforeseen consequences on populations, deviating from any intentional human planning. Similarly, the 1928 by 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. The philosophical implications of luck as uncontrollable chance profoundly challenge notions of and by introducing elements of that undermine absolute predictability. In moral philosophy, causal luck—outcomes influenced by factors beyond an agent's control—poses a direct threat to , as articulated by , equating it to the core problem of whether allows for genuine or if chance renders moral responsibility illusory. This tension suggests that human actions, while intentional, are interwoven with uncontrollable contingencies, complicating strict and prompting debates on how preserves or erodes volitional agency.

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 , also known as the , 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. A classic illustration occurred on August 18, 1913, at the , where the wheel landed on black 26 times in succession, prompting gamblers to increasingly bet on under the assumption that the streak would end, resulting in substantial losses as each spin remained independent with equal odds for red or black. 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. 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. 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 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. 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. Experimental research shows that such biases, including representativeness heuristics, cause systematic overestimation of winning probabilities, reinforced by vivid anecdotes rather than statistical reality.

Metaphysical Essence

In philosophical debates, luck is frequently analyzed as a primitive concept within modal metaphysics, where its 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. 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 . In his seminal essay, Nagel contends that luck permeates judgments of and , as identical actions can yield divergent 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 . 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 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.

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 through heightened effort rather than any external force. For instance, 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 in one's abilities. Conversely, negative superstitions tied to luck can foster avoidance behaviors that precipitate , 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 and higher rates among students, as fear-driven avoidance hinders proactive problem-solving. Such patterns align with broader psychological observations where luck attributions exacerbate anxiety and limit adaptive responses. A prominent example of these self-fulfilling dynamics appears in , where 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 and expectations of . This mechanism mirrors how perceived luck functions as a psychological booster, enabling athletes to persist through challenges and achieve better results through alone. These effects can be understood through the lens of , which posits that 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 or effort, thus influence motivational pathways, reinforcing cycles of perceived fortune or misfortune.

Social and Cultural Dimensions

In Games and Gambling

In and , luck manifests prominently through of pure chance, as seen in dice-based games like , where outcomes depend entirely on random rolls without any player influencing the results. In contrast, card games such as poker incorporate luck in the initial dealing of hands but allow skilled players to leverage , bluffing, and opponent analysis to shift probabilities in their favor, with experts estimating luck accounts for roughly 50% of outcomes. This distinction highlights how 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. For instance, in , 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. Probabilistic fallacies, such as the —where players erroneously believe a streak of losses makes a win more imminent—often exacerbate these dynamics in settings. 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. 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. Psychologically, the thrill of luck in provides from skill-dominated daily life, offering an adrenaline-fueled break where triggers releases, mimicking rewards from near-misses and fostering immersion in high-stakes environments. This appeal sustains participation, as the random potential for windfalls contrasts with routine predictability, drawing individuals seeking temporary relief from stress or monotony.

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 during the (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. In contemporary national lotteries, mechanics rely on certified 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 from 1 to 26, yielding jackpot of approximately 1 in 292.2 million. 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. The inherent low probability underscores lotteries' appeal as passive engagements with luck, where the slim chance of transformative drives participation despite the statistical improbability. 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. 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. 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. In , lotteries serve as foundational models for analyzing risk preferences and rational choice, exemplified by the , which illustrates how infinite in a hypothetical coin-flip game fails to align with actual behavior. Introduced by Nicolaus Bernoulli in 1713 and resolved by in 1738 through utility theory, the paradox demonstrates that individuals weigh outcomes by rather than raw monetary expectation, explaining why people avoid high-variance lotteries despite positive expected returns. This framework has influenced modern economics, showing how lotteries reveal in choices under uncertainty, where the allure of rare windfalls often overrides probabilistic realism.

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 forces. These practices typically involve simple gestures or objects believed to influence unpredictable outcomes, providing individuals with a in the face of chance. One of the most widespread rituals is , a performed to prevent jinxing good luck or to express gratitude for favorable events. This custom traces its origins to ancient pagan traditions in , particularly among the , 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. Similarly, crossing one's fingers serves as a common for luck, stemming from early Christian practices where the emulated the shape of the to seek divine protection during times of peril or when making promises. Global variations highlight diverse cultural adaptations of such rituals. In Japan, omamori are small amulets purchased at 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. In contrast, the Irish four-leaf clover functions as a natural of luck, its rarity—occurring in about one in 10,000 clovers—symbolizing rare blessings; Celtic attributes to each leaf representations of faith, hope, love, and luck, making it a cherished in Irish tradition. 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 . Such practices may also yield self-fulfilling effects by boosting confidence, thereby enhancing performance in skill-based tasks. 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.

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 , such as the seven days of creation in lore or the seven classical planets, symbolizing divine order and fortune. In contrast, holds the number 8 as highly auspicious, linked to and because its ("bā") resembles the word for "prosper" or "wealth," influencing practices like preferring phone numbers or addresses containing 8. 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. Black cats exemplify contrasting symbolism: in much of , they signify bad luck due to medieval associations with and the devil, yet in , they are viewed as harbingers of good fortune, often depicted in black as protective talismans against or to attract and . Historical texts trace 's roots to ancient philosophies that connected numbers to universal harmony and luck. Pythagorean numerology, developed by the Greek philosopher around the 6th century BCE, posited numbers as the fundamental principles of reality, with specific figures embodying cosmic order; for instance, the —a triangular arrangement of 10 points—represented divine perfection and was invoked for auspicious outcomes. 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. 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 and . Conversely, in , 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. 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 , luck can be conceptualized as the manifestation of in outcomes that are unpredictable in the short term but governed by statistical laws over repeated trials. The (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 X1,X2,…,XnX_1, X_2, \dots, X_n with finite μ\mu, the weak LLN states that the sample Xˉn=1n∑i=1nXi\bar{X}_n = \frac{1}{n} \sum_{i=1}^n X_i converges in probability to μ\mu as n→∞n \to \infty, meaning that for any ϵ>0\epsilon > 0, P(∣Xˉn−μ∣>ϵ)→0P(|\bar{X}_n - \mu| > \epsilon) \to 0. 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. 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 nn trials each with success probability pp, the probability of exactly kk successes is given by P(K=k)=(nk)pk(1−p)n−k,P(K = k) = \binom{n}{k} p^k (1-p)^{n-k}, where (nk)\binom{n}{k} is the binomial coefficient, highlighting how variance σ2=np(1−p)\sigma^2 = np(1-p) introduces fluctuations that can mimic fortunate or unfortunate streaks. This framework underscores luck not as a mystical force but as the natural spread in random processes, with the expected number of successes npnp 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 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 . 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 processes, such as the likelihood of rare "lucky" events in or . Developed in the 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 and .

Cognitive Biases in Luck Beliefs

People often exhibit when forming beliefs about luck, selectively noticing and remembering events that align with their preconceptions while disregarding contradictory . This bias leads individuals to interpret ambiguous outcomes as confirmatory of their lucky dispositions, such as recalling instances where a personal preceded a positive event but overlooking times when it did not. 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. The 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 numbers valued their tickets more highly and were less willing to them compared to those assigned tickets randomly, demonstrating how fosters a false in chance-based scenarios. This bias is particularly evident in activities like , where actions such as selecting numbers or timing bets create an illusory in controlling luck. 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 , while externalizing failures to unstable external factors such as bad luck, thereby protecting and maintaining an optimistic view of personal luck. 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 than to luck. From a neuroscientific perspective, beliefs in luck are reinforced by dopamine responses to perceived wins, which activate reward circuitry in the . Dopamine release in the during outcomes, particularly under conditions of , heightens and encodes "lucky" events as salient, encouraging repeated engagement despite objective . 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 .

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 Richard , 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 and reduced anxiety, leading to enhanced career advancement and compared to those who perceive themselves as unlucky. In one key experiment, "lucky" participants spotted a hidden opportunity (a in a ) four times faster than "unlucky" ones, illustrating how positive luck beliefs foster proactive behaviors that contribute to professional success. Building on this, a 2019 study of 844 adults found that personal luckiness beliefs positively correlate with and adaptive , indirectly supporting career trajectories by encouraging risk-taking in opportunities. In the health domain, beliefs in personal luckiness have been linked to greater , particularly through their association with . The Darke and Freedman Beliefs Around Luck Scale, validated in studies with over 300 participants, shows that endorsing "being lucky" predicts higher , confidence, and , while "being unlucky" correlates with and reduced . Post-2020 research during the reinforces this, with a 2023 study of over 3,000 older European adults revealing that —often intertwined with positive luck attributions—buffered against psychological distress and promoted resilience amid isolation and threats. Economic outcomes related to sudden windfalls, such as wins, provide mixed evidence on luck's lasting impact. The classic 1978 study by Brickman et al., involving 22 , 11 paraplegics, and 22 controls, found that winners reported no greater overall than non-winners one year post-win and derived less pleasure from everyday activities, indicating and effects. However, a more recent large-scale Swedish of over 3,500 lottery players tracked 5–22 years after wins (average $100,000) revealed sustained positive effects on psychological , including reduced treatment and higher , particularly for moderate wins that avoided social disruptions. To address gaps in traditional studies, recent computational models simulate luck's systemic role in inequality. The Talent vs. Luck , involving 1,000 virtual agents over 40 years, quantifies how random lucky events amplify disparities despite equal talent distributions, producing power-law inequality patterns observed in real economies and highlighting luck's outsized influence on extreme success. A 2020 extension of this model further dissects how successive lucky breaks entrench gaps, informing policy discussions on mitigating randomness in socioeconomic mobility. 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 , 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 (Sanskrit: karman; Pali: kamma), rather than random fortune or chance. refers to intentional actions—through body, speech, and mind—that produce corresponding effects across lifetimes, shaping experiences such as , , or misfortune without invoking arbitrary luck. 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 , a foundational collection of the Buddha's verses, underscores this perspective by prioritizing (sati) and ethical conduct over reliance on fortune. For instance, verses 21–23 declare that " 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 to cultivate positive outcomes. Buddhist practices, particularly (), aim to transcend the perceived cycles of luck by purifying the mind and extinguishing the roots of karma—craving, aversion, and —that perpetuate in samsara. Through techniques like insight meditation (vipassanā), practitioners observe the impermanent and conditioned 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. 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 actions, encouraging practitioners to respond with gratitude and further wholesome deeds to enhance spiritual progress. This view integrates karmic causation with practices, viewing such signs as opportunities to align with enlightenment rather than passive fortune.

Abrahamic Traditions

In Abrahamic traditions, particularly and , the concept of luck is largely reframed through the lens of , emphasizing God's sovereign control over all events rather than random chance. The , for instance, underscores this in Proverbs 16:33, which states, "The lot is cast into the lap, but its every decision is from the ," illustrating that even mechanisms of apparent chance, such as casting lots, fall under God's ultimate authority and reject the notion of autonomous luck. 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. 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. This understanding aligns mazal with hashgachah (divine supervision), ensuring that no event escapes God's purposeful governance. Practices in and reflect this theology by promoting as a deliberate alternative to seeking luck through chance or . Believers are encouraged to petition directly for guidance and outcomes, as seen in biblical examples like Abraham's servant praying for success in finding a for , framing divine intervention as the reliable path over uncertain fortune. This approach fosters reliance on providence, viewing 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 , seen as an embrace of chance antithetical to . In , the disqualified gamblers from serving as witnesses and condemned the practice for promoting idleness and unethical gain, with later codes like the upholding these restrictions to preserve communal integrity. In , early , including the Apostolic Canons and the Fourth of 1215, forbade and from games of chance, imposing penalties like to deter reliance on fortune over providence. These measures highlighted gambling's incompatibility with a life oriented toward divine purpose.

Hinduism and Fate

In , the concept of luck, known as bhagya, is deeply intertwined with the doctrine of karma, particularly , which refers to the portion of accumulated past actions () 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. This framework posits that luck is not random but a predetermined from prior lives, influencing , , and within the cosmic order of . The addresses the interplay between action and luck by emphasizing , 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 : "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." This teaching underscores that while one must act in alignment with , attachment to "lucky" successes or aversion to misfortunes disrupts , as outcomes are fated through prarabdha. Scholarly interpretations highlight this as a path to transcend the over fate, fostering detachment amid karmic inevitability. Central to invoking fortune in is the worship of , the goddess embodying wealth, prosperity, and auspiciousness, often sought through rituals to mitigate adverse prarabdha and attract positive karmic flows. , consort of , 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 to invite her blessings. 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 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. This perspective, rooted in texts like the , frames social hierarchy as a fated consequence of prarabdha, motivating adherence to for better rebirths and eventual liberation ().

Islam and Divine Will

In Islamic , the concept of luck is fundamentally subordinated to qadar, the divine decreed by , which encompasses all events as part of His eternal knowledge and will. 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. 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 ." 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 (the oneness of ) and affirming that outcomes stem solely from '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. 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. In Sufi thought, the idea of "divine luck" manifests as , a spiritual or divine effusion that infuses goodness, increase, and sustenance into one's life through piety and proximity to . Sufi masters transmit during 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. 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. These are balanced with , the active reliance on that encourages effort alongside faith, ensuring that such aids do not contradict belief in but reinforce submission to divine will. Faithful adherence to these principles can foster self-fulfilling outcomes through disciplined actions aligned with piety.

Beliefs and Measurement

Prevalence of Luck Beliefs

Beliefs in luck are widespread globally, with surveys indicating significant adherence across populations. , a 2022 survey conducted by Talker Research for the Casumo revealed that 68% of believe in some form of luck, while 32% do not believe in it at all. This figure aligns with broader patterns of , where specific practices like carrying or believing in 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 and , and lowest in individualist Protestant European countries. For instance, in , a 2013 survey of over 500 professionals indicated that 79% believe in career luck, reflecting stronger endorsement in such contexts compared to , where rates are notably lower due to cultural emphasis on and . Temporal trends show a complex , with declining traditional in Western societies accompanied by rising interest in luck-related superstitions fueled by digital platforms since the . , particularly TikTok's "WitchTok" community, has amplified and luck practices, drawing millions of young users and contributing to renewed engagement with these beliefs amid . Demographically, such beliefs are more prevalent among and lower-income groups; a 2014 poll found younger Americans significantly more likely to endorse superstitions than older cohorts, while a 2007 analysis by Torgler reported higher superstitious tendencies among low-income and less-educated individuals across multiple countries.

Factors Shaping Perceptions

Socioeconomic factors significantly influence perceptions of luck, with lower often correlating with greater reliance on luck as an explanatory mechanism for life outcomes. Individuals in or low-income groups tend to attribute or more to luck than to personal effort, as evidenced by analyses of data showing that respondents from lower economic strata are more likely to endorse luck as a primary determinant of and . 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. Educational attainment and science literacy play a key role in diminishing supernatural interpretations of luck. Higher levels of formal , particularly in scientific disciplines, are associated with reduced adherence to beliefs in luck as a mystical or uncontrollable force, as curricula have been shown to lower pseudoscientific and 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 luck. 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 , making viewers more inclined to perceive luck as a pivotal societal force rather than systemic factors. For instance, analyses of patterns reveal that such stories heighten about personal luck while downplaying structural barriers. From a perspective, early exposure to 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.

Modern Applications in Society

In contemporary business practices, particularly within the of the , the concept of "luck surface area" has gained traction as a 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 or professional events. For instance, founders are advised to increase their "doing" by prototyping ideas and attending industry meetups, while amplifying their "telling" through blogging or posts to broaden connections that may lead to partnerships or funding. This approach underscores a shift from passive reliance on fortune to engineered exposure, aligning with broader entrepreneurial advice emphasizing relational capital over isolated . In sports analytics, debates surrounding luck's influence versus strategic data-driven decisions have been prominently featured in , exemplified by the principles outlined in Michael Lewis's Moneyball. The approach adopted by the in the early 2000s leveraged to minimize variance attributable to luck, such as unpredictable game outcomes, by prioritizing undervalued metrics like over traditional . Empirical analyses reveal that luck accounts for approximately 27.8% of win variance in seasons, highlighting how random factors like weather or umpiring can skew results despite skill-based optimizations. 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. 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. 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. 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. In the technology sector, algorithms that simulate elements of luck through have emerged as tools to enhance fairness in AI-driven decisions, particularly in scenarios. A 2024 study from MIT demonstrates that introducing structured randomization into models can reduce in outcomes, such as job recommendations or approvals, by preventing deterministic patterns that favor certain demographics. Similarly, on random seeding in training reveals significant variability in group fairness metrics across seeds, underscoring the need for standardized to ensure reliable, unbiased AI applications. These techniques draw on probabilistic principles to mimic real-world uncertainty, promoting more equitable algorithmic .

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