Elasticity of Demand for Lottery Tickets Essay -- Economics Economy Fi

Elasticity of Demand for Lottery Tickets Elasticity is the responsiveness of demand or supply to the changes in prices or income. There are various formulas and guidelines to follow when trying to calculate these responses. For instance, when the percentage of change of the quantity demanded is greater then the percentage change in price, the demand is known to be price elastic. On the other hand, if the percentage change in demand is less than then the percentage change in price; Like that of demand, supply works in a similar way. When the percentage change of quantity supplied is greater than the percentage change in price, supply is know to be elastic. When the percentage change of quantity supplied is less then the percentage change in price, then the supply then demand is known to be price inelastic. The following text is real world examples of these economic principles. They have been provided to build a bridge between current economic situations and economic principles of elasticity. The Demand for Lotto: The Role of Conscious Selection In this article is a discussion about the elasticity of demand for lottery tickets. Time series data was used in a way in which the expected value of the lottery ticket would vary due to rollovers (Farrel 1). It was found that there are far more rollovers than expected given the lottery design (Farrel 1). There was also some strong evidence found that supported that individuals did not pick their numbers in a uniform matter. The inverse supply function was found by using estimates that enabled them to identify the demand elasticity (Farrel 1). This analysis was based on the U.K. National Lottery that came about November 1994. With this in mind we realize that because game designs are similar throughout the world, these findings are more widely relevant (Farrel 1). The price elasticity of demand for lottery tickets shows that demand varies depending on the expected return from a winning ticket (Farrel 1). From this we deduce that this elasticity is relevant to the design of the lottery (Farrel 1). The way that the demand elasticity is derived is by comparing the rollover weeks with the non-rollover weeks. By doing this, the normal demand is recorded during the non-rollover weeks to see what level the demand is usually at. Then from there they can see how the demand increases as the lott... ...ing how some studies and economic research has been taking place and where. I found some of the studies to be trivial. This meaning that the authors used creative techniques to figure and estimate some of the elasticities. I also found it interesting how I could relate to the real life situations such as the Lottery. For example, when the lottery starts rolling over it creates a hype, and the demand goes up. I was always aware of this phenomenon but never realized what it actually was. Bibliography: Work Cited Farrell, Lisa; Hartley, Roger; Lanot, Gauthier; Walker, Ian The Demand for Lotto: The Role of Conscious Selection, Journal of Business & Economic Statistics, Apr2000, Vol. 18 Issue 2. Mason, Paul M.; Steagall, Jeffrey W., The elasticity of demand for lotto tickets and the corresponding welfare effects., Public Finance Review, Sep97, Vol. 25, Issue 5. Rashid, Muhammad; Mitra, Devashis, Price Elasticity of Demand and an Optimal Cash Discount Rate in Credit Policy, Financial Review, Aug99, Vol. 34 Issue. Montgomery, Alan L.; Rossi, Peter E., Estimating Price Elasticities with Theory-Based Priors, Journal of Marketing Research, Nov99, Vol. 36 Issue 4.

Tribal Feminism

Paula Gunn asserts in her work â€Å"Pushing up the Sky† that tribal life of Native Americans possess an acceptable and dominated element of matriarchy and female- dominance. But she also make it clear that â€Å"tribal feminism† present in the tribal life was different to the concept of feminism that surged the modern society since late 1960s. The cotemporary feminist movements consider the tribal society as lame centered in which women were subjugated and oppressed. She suppose that this misconception on the part of the new feminists are due to tampered literature that present a distorted image of women condition in the tribal societies. She provides examples from a specific narrative (that conveys a totally different meaning and context of a ritual ceremony and woman role in it in the tribal society) to prove her point. Let’s examine her point of view in details.Paula Gunn Allen has juxtaposed modern feminist approaches to that of â€Å"tribal feminism† as persisted in the Native American tribes. She further implies that pre-conceived notions of the modern feminists can not be attributed to the tribal feminism and that feminism (tribal must be observed and analyzed in its contextual framework using employing the basic tenets of feminist thought. She provides reason for this as  Ã¢â‚¬Å"[t]he contexts of Anglo-European and Keres Indian life differ so greatly in virtually every assumption about the nature of reality, society, ethics, female roles, and the sacred importance of seasonal change that simply telling a Keres tale within the an Anglo European narrative context creates a dizzying series of false impressions and unanswerable (perhaps even unoposable) questions.† (p. 238)For this purpose she takes the example of marriage. According to modern feminist approach, marriage is considered as an operational tool for masculine supremacy and dominance. (p.237)   It provides justification to every masculine act of domestic opp ression and subjugation of women in way or the other. But for Keres and for most of other American Tribes, it has no anti-feminist connotations. She says in this regard, â€Å"[P]aternity is not an issue among traditional Keres people; a child belongs to its mother’s clan, not in the sense that she or he is owned by the clan, but in the sense that she or he belongs within it.† (p. 238)Modern feminist viewpoint will consider the information that the have received through different information channels. The foremost of these channels are the narratives that are written by Anglo-European writers. For example the narrative of Gunn describe Kochinennako as cause of conflict and thus maligned the woman character in the tribal society but Paula is of the view that truth is different from what a modern feminist takes from Gunn’s narrative. She asserts that from a native point of view, Kochinnenako is serving as a social tool in the narrative and â€Å"it is through her ritual agency that the orderly, harmonious, transfer of primacy between the Summer and the Winter people accomplished.†(p. 238) So she is a dominant force according to Keres viewpoint that enables the society to create harmony and balance in the tribal life.Paula further sustains the viewpoint that a modern feminist will read a Gunn’s version of a story, will consider tribal society as patriarchal and male-centered   in which Kochinennako marries an indifferent and violent person against her will. Her will or approval is not considered necessary. So tribal society   bvdoes not take into account the feminine feelings and their ultimate right to choose. A rather radical supposition that will come out of this reading is about the abuse of power where common folk is afflicted with pathos and miseries due to Kochinennako’s â€Å"unfortunate alliance†.Paula further illustrate that these interpretations of Gunn’s story are not in align with tribal soc io-economic patterns and structure of Keres but rather it’s manifestation of Anglo-European tradition that are forcefully and/or wrongly implied to the tribal structure of Keres. She further asserts that it is the narrative structure of the Gunn’s story that is woven in a way â€Å"to confirm a feminist’s interpretation of the tale as only another example of low status of women in tribal cultures.†(p. 235) Gunn’s narrative version itself is tampered with Anglo-European sexist, classicist and racist notions and concepts.Consciously or unconsciously, these notions and other related values are immersed in the mainstream tribal thought in a subtle way that an ordinary reader can not detect them. Furthermore, the linguistic inability of one language to transmit the concepts and values of another culture is another problem that renders alteration to the cultural concepts of one culture. Paula says in this regard, â€Å"So while the problem is one of tra nslation, it is not simply one of word equivalence. The differences are perceptual and contextual as much as verbal† (p.225) Third factor that further deteriorates the situation is non-understanding of a proper contextual framework in which values, rituals and traditions operate.To understand a tribal narrative it is mandatory to comprehend its contextual framework. So Paula assumes that Gunn’s version is tampered on the same pattern and his story contains notions of â€Å"Christianization, secularization, economic dislocation† patriarchal tradition of Anglo-European life etc. together â€Å"with linguistic inequivalence and lack of contextual understanding. Or this purpose she provides the example of Hiut-cha-mun-ki-uk. Guinn has translated this as â€Å"broken prayer stick† but Paula says that it originally means â€Å"——-. Furthermore, Gunn is unable to provide cultural assumptions and orientations related to these terminologies. Thatâ⠂¬â„¢s the reason that these terminologies are perceived in wrong connotations.Paula further says that Gunn has neglected the broad contextual framework in which the whole story operates. This narrative version is related to a ritual that celebrates the seasonal change i.e. the coming of Summer. Additionally, as this story is taken from yellow woman story, and;  Ã¢â‚¬Å"[t]he themes and to a large extent the motifs of these stories are always female-centered, always told from Yellow women’s point o f view. Some older recordedVversions of yellow woman tales (as in Gunn) make yellow woman the daughter of the hocheni’s. Gunn translates Hocheni as â€Å"ruler†. But Keres notions of the hicheni’s function and positions are as cacique or Mother Chief, which differ greatly from Anglo-European idea of rulership.†(p.226)Paula further reinforces the idea that woman has a special place in the Keres of Lagua and Acoma Pueblos. Yellow woman is regarded as an ep itome of certain extra human abilities. Paula elaborates that â€Å"in many ways Kochinennako is a role model though she possesses some behaviors that are not likely to occur in many of the women who hear story†. (p.227)   Paula wants to imply that her feminine character is different not only on the chronological basis but due to a different concept of woman hood in the tribal societies of Native American. So distortions and immersion of western thought in the narrative of Gunn also blur the vision of Modern feminists who consider a different view of â€Å"women status in the tribal life† that has nothing to do with real tribal society and its feminist notions.Paula assertions seem valid about the distortion of contextual framework and its negative effects on the feminine perception of tribal women life. She thinks that incapacity of Western mind to understand and interpret the true tribal mindset and values pertaining to feminism in particular and other socio-cultur al phenomenon â€Å"because they are generally trained to perceive their (tribesmen) entire world in ways that are alien to tribal understandings.† (p. 243).Her point of view about the linguistic tampering due to various mentioned facts is also convincible. But sometime she draws upon far-fetched arguments to prove her point of view. The tribal society as depicted by her illustrations of Gunn’s narratives, clearly manifest a balanced and just society where both male and female members of the community are on equal terms. Although particularly in the domestic sphere they have dominance but they are absent from other aspects of mainstream social life. However, the arguments of Paula contain logical assumptions. But the supposition about the difference between modern feminist concepts and â€Å"tribal feminism† due to the misconception due to biases of the narrator and narrative structure is valid and authentic.   

Hypothetico-Deductive Modeling to QA - 1267 Words

Hypothetico-Deductive Modeling to QA The Hypothetico-Deductive model is considered by some to be the hallmark of scientific research methods. The model is predicated on obtaining information in an effort to confirm or reject the hypothesis developed. This methodology requires the researcher to ask questions, hone in on the issue through preliminary research, formulate hypothesis and measurements, test, draw conclusions, refine and report. In order for the model to be effective the question being addressed by the researcher must be testable. This means there is practical feasibility of producing counterexamples. For example answering the question of â€Å"does God exist?† would not facilitate an appropriate use of the†¦show more content†¦Figure 1 outlines this iterative process (â€Å"Hypothetico-deductive method†): Hypothetico-Deductive Knowledge Advancement Understanding and use of this model can provide the business researcher with a decisive advantage when assessing information in support of critical decisions. Josà © Sacristà ¡n used this type of model in his research supporting â€Å"Exploratory trials, confirmatory observations: A new reasoning model in the era of patient-centered medicine†. His research supports using hypothetico-deductive reasoning as a basis for developing new pharmaceutical products (Sacristà ¡n, 2011). The current approach requires a new drug substance to undergo a series of rigorous clinical trials. These trials serve to confirm patient outcomes in support of new medicine availability. Typically a single dosage is approved in support of the aggregate population afflicted with an ailment. Josà © Sacristà ¡n has expanded on the presumed single dose theory using the hypothetico-deductive model where clinical trials would serve as the exploratory phases with confirmation occurring through observ ations. In practice the trial would serve to disaggregate patient populations so that medicines could be tailored toShow MoreRelatedA Rational Analysis Of Human Behavior Based On The Theory Of The Environment3058 Words   |  13 Pageswith the meanings of ‘everyday rationality’ and ‘formal rationality’ and the relationship between the concepts. ‘Formal rationality’ is the familiar rationality of logical and mathematical reasoning. It is defined in terms of formal approaches to deductive and probabilistic reasoning that are paradigms for normative rationality (Chater and Oaksford, 2002). ‘Everyday rationality’, on the other hand, is the common sense, ordinary kind of rationality that human beings exhibit on a regular basis (Chater

The Increasing Need to Reform Rape Laws - 771 Words

Rape is one of the most widespread and ubiquitous violent crimes facing America, making laws regarding rape and the judicial processing of rape increasingly important. The judicial process itself deters both rape reports and rape convictions. Not only does the judicial processing or rape cases itself deter reports and convictions, but it also has a negative impact on the moral and mental well being of the victims who decide to pursue their cases. According to the Rape, Abuse, and Incest National Network, â€Å"there is an average of 237,868 victims (age 12 or older) of rape and sexual assault each year.† It is estimated that â€Å"out of every 100 rapes, 40 get reported to the police, 10 lead to an arrest, 8 get prosecuted, 4 lead to a felony conviction† and â€Å"3 rapists will spend even a single day in prison.† Furthermore, â€Å"about 95% of† the four percent of felony â€Å"convictions are obtained by way of a plea agreement† rather than thr ough trial. In some states, like â€Å"California, there is a higher acquittal rate for rape than for any other felony (926). Rape, as defined by the Uniform Crime Reporting Program in 2011, is â€Å"penetration, no matter how slight, of the vagina or anus with any body part or object, or oral penetration by a sex organ of another person, without the consent of the victim.† This differs from the previous definition of rape, â€Å"first established in 1927, ‘the carnal knowledge of a female, forcibly and against her will.’ It thus included only forcible male penileShow MoreRelatedImmigration Reform Of The United States1397 Words   |  6 PagesIn 1986, the United States enacted The Immigration Reform and Control Act which made it illegal to hire illegal immigrants. This is by far the biggest reform made in recent history. Immigration reform is simply making changes to a country’s immigration policies for the better. 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Epiphanies in Joyces Dubliners and Chaucers Canterbury...

James Joyce’s Dubliners is a compilation of stories that all rely on character epiphanies in order to develop each story. These epiphanies change the tone of each story because each yields a negative change or reaction. In both â€Å"Araby† and â€Å"The Dead†, the characters realize or learn something about the world around them, which makes them second guess either themselves or the reason behind their actions. Geoffrey Chaucer’s Canterbury Tales contains at least one tale that relies on an epiphany to help develop theme but it doesn’t change the tone or course of the story, it just helps to portray the true meaning of the character. The Pardoner becomes a deeper character because of his epiphany, which is what makes it important to the rest of†¦show more content†¦Another factor that could possibly have helped to cause the Pardoner’s epiphany is the pilgrimage, he feels the need to repent for all his hypocrisy and scams so his sou l doesn’t â€Å"go a-blackberrying†(pg 511, ll 78) when he dies. The Pardoner’s epiphany doesn’t change the course or the tone of the tale in itself, because he continues to act the way he usually does in regards to his relics and pardons. However, at the end of the tale the way he acts towards the travelers is just a cover of how he is truly feeling. The situation is different in Joyce’s Dubliners. Each story involves an epiphany that causes the character to have a negative outlook on life. It changes the tone of the story completely. For example, in â€Å"Araby† a young boy has a negative experience at a bazaar, which alters his view of the world. He just wanted to impress an older girl that he loved because she couldn’t go to Araby at all. He was so excited and mesmerized by the thought of the bazaar and possibly even winning the girl’s love, that even â€Å"the syllables of the word Araby were called to me through the silence in which my soul luxuriated and cast an Eastern enchantment over me†(pg 17). However, the atmosphere of Araby was the exact opposite of what the boy had been imagining because it wasn’t exotic at all. Plus, it was dark and empty because he arrived around

Historical Background of Rural Finance of Bangladesh Free Essays

Historical background of rural finance The non-institutional or informal rural finance Informal rural finance markets enable flow of funds and transfer of rural financial assets through relatively localised transactions in money, and real goods and services among friends, relatives, kin-members, landlords, neighbours, shopkeepers, farmers, artisans, itinerant traders, marketing intermediaries, village mahajans (moneylenders), and other local income groups. Informal financial markets do exist in urban areas, but are more prominent in rural areas where institutional sources of finance are either absent or insufficient to cater to the needs of funds of local professionals of different categories. The sources of informal rural finance in most developing countries include (a) professional moneylenders; (b) agricultural moneylenders; (c) commission agents; (d) relatives and friends, and different associations of rural professionals/self-help groups; (e) well-to-do rural people; and (f) shop-keepers, and marketing intermediaries and proprietors. We will write a custom essay sample on Historical Background of Rural Finance of Bangladesh or any similar topic only for you Order Now Contrary to formal rural finance, the informal segment of rural financial markets is not subject to regulation. The institutional or formal rural finance The sources of funds in the formal part of rural finance markets are mainly: (a) co-operatives that meet the needs of short, medium and long-term credit; (b) commercial, cooperative and specialised banks; (c) micro-finance institutions (MFIs) and NGOs conducting micro-finance operations; (d) agri-product marketing associations; and (e) land mortgage banks, and various government agencies including those established for agricultural development. The operations of financial institutions in formal rural financial markets are typically heavily regulated, and the nature and extent of formalities, as well as the interest rate structure, usually make access to credit from this market restricted to limited segments of the rural population. . Before (1971) Formal financing through institutional sources evolved in Bengal during the British period. The Hindustan Bank was established in Calcutta in 1700. The Bengal Bank, established in 1784, is considered to be the first British-patronised modern bank in India to start trading in credit and money. The 14 prominent banks operating in Bengal during the British period were located in Dhaka, Chittagong, Rangpur, Chandpur, Mymensingh, Pabna, Dinajpur, Comilla, and Narayanganj. In addition to these bank offices, 17 loan offices were established which operated throughout the Bangladesh region between 1850 and 1894. These were at Faridpur (1865), Bogra (1872), Barisal (1873), Mymensingh (1873), Nasirabad (1875), Jessore (1876), Munshiganj (1876), Dhaka (1878), Sylhet (1881), Pabna (1882), Kishoreganj (1883), Noakhali (1885), Khulna (1887), Madaripur (1887), Tangail (1887), Nilphamari (1894), and Rangpur (1894). These loan offices extended their lending activity to the rural areas and gave short, medium and long-term credits. Provincial co-operative banks were established in 1912 under the Co-operative Society Act that was passed and enacted in the same year. The Bengal Co-operative Societies Act 1940 was enacted to allow the formation of co-operative societies. Following the Partition in 1947, Pakistan inherited a banking and credit structure from the British regime consisting of 631 bank offices belonging to both local and foreign banks. Of these offices, only 159 were in rural areas. The State Bank of Pakistan, the central bank of the country, came into being in 1948 and attempted to strengthen the country’s credit system through setting up new branches of commercial banks and other types of credit institutions in rural areas. In addition to the progress achieved in commercial banking, other credit institutions had also been established to satisfy the need for medium and long-term credits for rural trade, agriculture, industry, and housing in the 24 years between 1947 and 1971. Among credit institutions, the Agricultural Development Bank of Pakistan had its branches in the rural areas of both the provinces. The East Pakistan Provincial Government’s loan for agriculture in East Pakistan was Rs 28 million in 1956 and Rs 25 million in 1961-62. takavi loans for West Pakistan and Agricultural loans for East Pakistan constituted the operations of the government as a direct lender with no intermediate link between it and the agriculturists. Co-operative societies and organisations played a significant role in providing agricultural credit. Total credit disbursed by East Pakistan credit societies for agriculture was Rs 27. 5 million in 1948-49 and Rs 4 million in 1959-60. Non-credit co-operative societies provided Rs 1. 6 million in 1948-49 and Rs 0. 5 million in 1959-60. There were 8 land mortgage banks in East Pakistan at the end of 1959-60. These banks advanced Rs 0. 63 million to farmers for redemption of old debts and permanent improvement of land. There were 83 central co-operative banks in East Pakistan in 1948-49. Together, they provided Rs 17. million in 1948-49, Rs 10. 64 million in1955-65 and Rs 28. 8 million in 1959-60 to the agricultural sector. The Central Multipurpose Societies that existed in East Pakistan at that time often resorted to credit business in order to fulfil the requirements of areas which were not served by central co-operative banks. There were 62 societies in operation in 1959-60. Their total outstanding credit was Rs 6. 02 million. After (1971) After independence in 1971, Bangladesh inhe rited a weak banking system, which had 1,130 branches of 12 banks. Between 1971 and 1976, Bangladesh Krishi Bank (formerly the Agricultural Development Bank) and the co-operatives were the two institutions that were meeting the need of agricultural credit. To increase the flow of credit for agriculture, the government inducted the NCBs in the field of agricultural credit in 1976 under a new programme called Special Agricultural Credit Programme (SACP) which was designed to cater to all seasonal crop loans. Rural branches of NCBs are now engaged in agricultural credit. As against a total disbursement of Tk 860 million by the banking system in 1976-77, the agricultural loans rose to Tk 3. 75 billion in 1980-81, Tk 11. 5 billion in 1984-85 and Tk 76. 3 billion in 1999-2000. The 844 branches of bangladesh krishi bank (BKB) and 301 branches of rajshahi krishi unnayan bank (RKUB) are engaged in providing agricultural credit. At present, BKB has set its target to distribute a total credit of Tk 14. 5 billion for agriculture in 1999-2000. Previously, the bank disbursed total agricultural credit of Tk 4. 897 billion in 1997-98, Tk 11. 69 billion in 1998-99, and Tk 9. 175 billion in 1999-2000. RKUB distributed agricultural credit amounting to Tk 1. 517 billion in 1997-98, Tk 2. 50 billion in 1998-99, and Tk 2. 636 billion in 1999-2000. Other major institutions providing rural finance in Bangladesh are the Bangladesh Samabaya Bank Ltd (BSBL), the apex institution of all central co-operative societies, co-operative land mortgage banks, central sugarcane growe rs associations and thana co-operative societies. Any of the above societies can be a member of the Samabaya Bank Ltd, which had 511 members on 30 June 1999. Total loans and advances of the BSBL as of 30 June 2000 was Tk 27. 43 million, of which Tk 25. 94 million was distributed to the agricultural sector. The rate of interest charged by the institutions of the country’s banking systems engaged in agricultural credit varied from 9. 75 to 15. 50% on 30 April 2000. Despite the significant increase in the amount of total agricultural credit in the country during the last two and a half decades, NCBs, BKB and the RKUB together cater to only 50% of the total agricultural credit at present. The rest is being provided by the informal money market. A Lead Bank Scheme is in operation for co-ordinated distribution of agricultural credit throughout the country. Under this scheme, each of the branches of NCBs, and BKB was allocated one or more of the Unions for servicing agricultural credit so that the NCBs, together with BKB and RKUB, could cover the entire country. For each financial year, the central bank of the country (bangladesh bank) formulates and promulgates the agricultural credit policy according to which banks and other institutions operate their agricultural credit-giving activities. The agricultural credit market in the country is highly vulnerable as most part of the credit is non-performing and eaten up by big farmers, the rural rich elite, and touts. On the other hand, a large portion of institutional agricultural credit goes to the informal market and for re-lending to needy farmers and the rural poor at exorbitant interest rates. A huge amount is also diverted for consumption and other purposes. Moreover, the recovery rate of agricultural credit in the country is now only around 42%, which is a heavy barrier to its expansion. The NGOs operating in the country with microcredit programmes also constitute a major group of formal institutions providing rural finance. They work with the rural poor who are largely bypassed by the banking system and other credit-giving agencies. A few NGOs are also working with the urban poor. One statistical report on 369 NGOs, the grameen bank, Palli Karmasahayak Foundation (PKSF), and the Ministry of Youth and Sports reveals that these institutions distributed Tk 535. 9 million to their 4,926,427 borrower-members in 1998. . How to cite Historical Background of Rural Finance of Bangladesh, Papers

Debut Albums and Good Things free essay sample

Smile every chance you get. Not because life has been easy, perfect, or exactly as you had anticipated, but because you choose to be happy and grateful for all the good things you do have and all the problems you know you dont have. 2. Never let a bad day make you feel Like you have a bad life. 3. Tell the negativity committee that meets Inside your head to sit down and shut up. (Read Learned Optimism. ) 4. A bad attitude Is Like a flat tire, you cant get very far until you change It. 5. In a world where you can be anything you want, The more you love our decisions, the less you need others to love them. 7. Its important to make someone happy, and its important to start with yourself. 8. Life is not about making others happy. Life is about sharing your happiness with others. 9. Happiness is not something you postpone for the future; it is something design into the present. 10. If you settle for Just anything, youll never know what youre truly worthy of. 11. Sometimes life gives you two options: losing yourself or losing someone else. Regardless of the situation, dont lose yourself. 12.If your happiness depends on hat somebody else does, you do have a pretty big problem. 13. Whatever someone did to you In the past has no power over the present. Only you give It power. 14. Dont worry too much about people who dont worry about you. 15. Know your worthy When you give yourself to someone who doesnt respect you, you surrender pieces of your soul that youll never get back. 16. Sometimes youve got to emotionally let go of the things that once meant a lot to you, so you can move beyond the past and the pains they bring you, and open the next chapter in your life. 7. If oh want to get over a problem, stop mulling it over and talking about it. Your mind affects your mouth, and your mouth affects your mind. Its nearly impossible to move beyond something when youre obsessing over it. 18. If it is detrimental to you emotionally, physically and spiritually, what choice do you have but to let go and flourish with self-respect. 19. Saying goodbye is one of the most painful ways to solve a problem. But sometimes its necessary. 20. Moving on doesnt mean forgetting, It means you choose happiness over hurt. 21 . Stop looking at what you eave lost, so you can see what you have. 22. Someone else Is happy with far less than what you have. 23. Talk about your blessings more than you talk about your problems. 24. Sometimes people throw away something good for something better, only to find out later that good was actually good enough and better never even came close. 25. In life, you get what you put in. Everything comes back around. 26. You can never change the past nor control the future, but you can change the mood of the day by touching someones heart with your smile. 27.The happiness you feel is n direct proportion to the love you give. 28. Those who bring sunshine to the lives of others cannot keep it from themselves. 29. Its nice to have money and the things that money can buy, but Its also important to make sure you havent lost track of the things that money cant buy. 30. You dont need a lot of money to lead a rich life. Good friends and a loving family are worth their weight In gold. 31 . You will never fully believe In yourself If you keep comparing yourself to everyone else. Instead, compare yourself to who you were yesterday. Read Authentic Happiness. ) 32. You anger. 33. Give yourself permission to immediately walk away from anything that gives you bad vibes. There is no need to explain or make sense of it. Just trust what you feel. 34. One of the greatest freedoms is truly not caring what everyone else thinks of you. 35. As long as you are worried about what others think of you, you are owned by them. Only when you require no approval from outside yourself can you own yourself. 36. Dont let anyone walk through your mind with their dirty feet. 37. It hurts the most when you start pretending it doesnt. 8. You are responsible or how you feel no matter what someone does to you. Remember, you are always in control of your thoughts so choose to feel confident and adequate rather than angry and insecure. 39. Being kind to yourself in thoughts, words and actions is as important as being kind to others. 40. Death is not the greatest loss in life; the greatest loss is what dies inside while youre still alive. 41 . Only when we begin to be awake do we realize Just how asleep we have been. 42. You are always free to do something that makes you smile. 43. You define your own life.Dont let other people write your lifes story for you. 44. Dont be afraid of change. Oftentimes you will lose something good, and then gain something even better. 45. Worry is a massive waste of time and energy. It doesnt change anything. All it does is steal your Joy and hinder your ability to make positive changes. 46. If you want to be happy and bright, let goof your need to always be right. 47. In life, you usually get what you ask for and it rarely comes in the package you think its supposed to come in. 48. If you dont like something, change it. If you cant change it, change the way you think about it. . Life does NOT have to be perfect to be wonderful. 50. You look the best when you wear your smile. There is no beauty like the one that comes from inside you. 51 . Grudges are a waste of perfect happiness. 52. The time spent on hating is the time lost for living a peaceful, happy life. It is a habit that controls what you see, what you say, what you do, and ultimately what you become. 53. Sometimes you need to be alone to reflect on life. Take time out to take care of yourself. You deserve it. 54. The good things we build end up building 55. You cannot change what you refuse to confront. . The difference between who you are and who you want to be, is what you do. 57. If you want your life to change, your choices and actions must change. Every day brings a chance to start over. 58. Good things dont come to those who wait. Good things come to those who pursue the goals and dreams they believe in. 59. Dont make a decision based solely on popularity. Just because other people are doing it doesnt mean its the best choice for you. 60. Following all the rules leaves a completed checklist. Following your heart achieves a completed you. (Read The Happiness Project. ) 61 .Knowing yourself is one thing, but truly believing and living as yourself is another. With so much social conditioning in our society, we sometimes forget who we are. Dont lose yourself out there. 62. Of all the things that can be stolen from you your possessions, your youth, your health, your words, your rights what no one can ever take from you is your freedom to choose what you will believe in, and who and what your heart will love. 63. When you find yourself cocooned in isolation and despair and cannot find your way out of the darkness, remember that time you need to heal emotionally.Moving on doesnt take a day; it takes lots of little steps to be able to break free of your broken self. 65. When you can forgive, yourself and others, and stop the imprisonment, youre creating the love of your life. 66. What you believe has more power than what you dream or wish or hope for. You become what you believe. 67. Keep your heart open to dreams. For as long as theres a dream, there is hope, and as long as there is hope, there is Joy in living. 68. When you try to control everything, you enjoy nothing. Sometimes you Just need to relax, breathe, let go, and Just live in the moment. . Even though you cannot control everything that happens, you can control your attitude toward what happens. And in that, you will be mastering change rather than allowing it to master you. 70. Life will never be perfect, no matter how hard you try. Even if you pour your heart and soul into it, you will never have that perfection you seek. There will always be broken hearts, there will always be days where nothing goes right. But you must accept and learn that even the most imperfect things will always be made better with love and laughter. (Redistributing on Happiness. ) 71.Life isnt about waiting for the storm to pass, its about learning to dance in the rain. 72. Satisfaction is not always the fulfillment of what you want; it is the realization of how blessed you are for what you have. 73. Sometimes you Just have to look back at your past and smile about how far youve come. 74. Just because it didnt last forever, doesnt mean it wasnt worth your while. 75. Its not that everything will be easy or exactly as you had expected, but you must Just choose to be grateful for all that you have, and happy that you got a chance to live this life, no matter how it turns out.