How to control emotion in trading:
tijarti aur sarmaya kaari ki nafsiat ke sath sath ravayye ki maalyaat bhi saloon ke douran tayyar hui hai, jo nafsiat, muashiaat aur technology mein taraqqi ki wajah se hai. ibtidayi tor par, market ke shurka, taajiron aur maliyati nazriya sazoon ke darmiyan honay wali guftagu ne efficient market hypothesis ke khayaal ko ghair liya, jahan yeh farz kya gaya ke afraad aqli makhlooq hain aur maliyati monday mo-asar hain .
phir, 1970 ki dahai mein, prospect theory muta-arif karai gayi. is ne maqoliat ke mafroozay ko challenge kya aur faisla saazi mein taasub ke kirdaar ko ujagar kya. time line ke sath sath, 1990 ki dahai mein, ravayye ki maalyaat samnay aayi. yeh aik pehchan thi ke sarmaya car, tajir aur aam tor par afraad Ilmi aur jazbati tasbat ke sath sath un ke sarmaya kaari ke faislon par assar andaaz honay walay tasbat ka shikaar hotay hain .
dar haqeeqat, maalyaat ka yeh nafsiati pehlu ahem hai kyunkay faislon par yeh asraat bil akhir trading aur port folyo ki karkardagi ko mutasir karte hain .
ahem nukaat:
tajir ki nafsiat ahem hai kyunkay yeh faisla saazi ke amal, karkardagi, aur maliyati mandiyon mein fard ya idaray ki majmoi kamyabi ko barah e raast mutasir karti hai .
Ilmi tasbat aur jazbati tasbat tajir ke faisla saazi ke amal ko mutasir karte hain aur sab se behtareen nataij ki taraf le jatay hain. un mein tasdeeqi taasub, control taasub ka bharam, nuqsaan se bachney wala taasub aur ziyada aetmaad ka taasub shaamil hain .
tajir taleem aur aagahi, marozi tehqeeq aur tajzia aur mutazaad nuqta nazar ki talaash ke zariye –apne Ilmi tasbat par qaboo pa satke hain .
tajir jazbati tasbat ko kam kar satke hain khud aagah ho kar, tijarti qawaneen qaim kar ke aur un par qaim reh kar, rissk managment ki tecneekoon ko nafiz kar ke, aur –apne sathiyon aur srprston se jawab dahi aur taawun haasil kar ke .
tijarti nafsiat kya hai ?
tijarti nafsiat se morad un nafsiati aur jazbati pehluo ka mutalea aur samjhna hai jo maliyati mandiyon mein taajiron ke faisla saazi, ravayye aur karkardagi ko mutasir karte hain. is mein tijarti nataij par jazbaat, Ilmi tasbat, khud par qaboo, nazam o zabt aur zehni halaton ke asraat ka jaiza lena shaamil hai .
yeh tasleem karta hai ke tajir khalis tor par aqli makhlooq nahi hain lekin woh mutadid nafsiati awamil se mutasir hotay hain jo mutassbana soch, jazbati aamaal, aur sab se behtar faisla saazi ka baais ban satke hain .
tijarti nafsiat khud aagahi, jazbati zaabtay, rissk managment, nazam o zabt aur lachak ki ahmiyat par zor deti hai taakay ziyada ba maqsad, mustaqil aur kamyaab tijarti faislay kar saken. nafsiati rukawaton ko daur karkay aur aik mutawazan zehniat tayyar karkay, tajir market ke utaar charhao ko navigate karne, khatray ka intizam karne aur taweel mudti munafe haasil karne ki apni salahiyat ko behtar bana satke hain .
tasbat ki aqsam jo taajiron ko mutasir karti hain .
tijarti nafsiat ko samajhney ke liye, sab se pehlay aik tajir ke tasbat aur tehqeeq ke baray mein aam feham haasil karna zaroori hai. tasbat ko do aqsam mein taqseem kya gaya hai : Ilmi aur jazbati .
Ilmi taasub se morad insani soch aur faisla saazi mein aqliyat se inhiraf ka aik munazzam namona hai. yeh aik zehni short kat ya rujhan hai jo ghair maqool faislay ya ghalat istadlaal ka baais ban sakta hai. Ilmi tasbat information processing ki hudood, beorostics samaji assar o rasookh, ya infiradi tajarbaat se peda ho satke hain. yeh aksar la shaori tor par hotay hain aur faisla saazi ke mukhtalif pehluo ko mutasir kar satke hain, Bashmole ta-assur, yad dasht, tawajah, aur masla hal karna .
taasub spiktrm ka dosra rukh jazbati taasub hai. yeh faisla saazi par jazbaat ya mizaaj ke assar o rasookh se baat karta hai. jazbati tasbat is waqt hotay hain jab khauf, lalach, ya josh kisi fard ke faislon aur intikhab ki tashkeel mein ahem kirdaar ada karte hain. jazbaat faislay ko baadal kar satke hain, mutasir kin iqdamaat ka baais ban satke hain, ya khatray aur inaam ke tasawurat ko bigaar satke hain. yeh tasbat mukhtalif domams mein faisla saazi ko mutasir kar satke hain, Bashmole tijarat, sarmaya kaari, aur yahan tak ke roz marrah ki zindagi .
dono Ilmi aur jazbati tasbat faisla saazi ke amal ko mutasir kar satke hain, Bashmole tijarti aur maliyati mandiyon se mutaliq. ziyada aqli aur bakhabar faislay karne ke liye taajiron ko un tasbat se aagah aur un ka nazam karne ki zaroorat hai. Ilmi aur jazbati tasbat ko samjhna un ke asraat ko kam karne aur nah sirf tijarat balkay zindagi ke deegar shobo mein faisla saazi ko behtar bananay ke liye mo-asar hikmat e amli tayyar karne ke liye zaroori hai .
taajiron ko mukhtalif Ilmi tasbat ka saamna hai .
taajiron ko mukhtalif Ilmi tasbat ka saamna karna parta hai jo un ke faisla saazi ke amal aur tijarti nataij ko numaya tor par mutasir kar satke hain. tijarat aur sarmaya kaari mein mushahida karne walay kuch aam Ilmi tasbat mein shaamil hain :
tasdeeqi taasub :
yeh aisi maloomat ki talaash, tashreeh ya himayat ka rujhan hai jo pehlay se mojood aqaed ya mfrozon ki tasdeeq karta hai. tajir intikhabi tor par un maloomat par tawajah markooz kar satke hain jo un ke mojooda market ke khayalat ki himayat karti hai, mutazaad shawahid ko nazar andaaz karte hue aur mumkina tor par mutassbana tijarti faislon ka baais banti hai .
control taasub ka vahm :
control taasub ka vahm yeh aqeedah hai ke afraad ka nataij par un ke asal se ziyada control hota hai. tajir market ki naqal o harkat ki passion goi karne ya is par assar andaaz honay ki apni salahiyat ka ziyada andaza laga satke hain, jis se zaroorat se ziyada aetmaad peda hota hai, ziyada khatraat mol letay hain, ya intibahi alamaat ko nazar andaaz karte hain .
hindsight bias :
yeh maazi ke waqeat ko haqeeqat se ziyada paish goi ke tor par samajhney ka rujhan hai. taajiron ko yaqeen ho sakta hai ke woh is haqeeqat ke baad market ki naqal o harkat ki durust pishin goi kar satke thay, jis ki wajah se ziyada aetmaad peda hota hai aur mustaqbil mein faisla saazi ko mumkina tor par bigaarna parta hai .
dasteyabi ka taasub :
dasteyabi ka taasub faislay ya faislay karte waqt aasani se dastyab maloomat ya haliya tajarbaat par inhisaar karne ki taraf mael hota hai. tajir market ke mojooda waqeat ya aasani se wapas mangwai jane wali maloomat ko bohat ziyada wazan day satke hain, mumkina tor par kam qabil rasai ya tareekhi data ko nazar andaaz karte hue jo ziyada jame nazriya faraham kar sakta hai .
anchoring aur aydjstmnt taasub :
anchoring aur aydjstmnt taasub mein baad mein faislay ya takhmeenah lagatay waqt samnay anay wali maloomat ke ibtidayi tukre ( anchor ) par bohat ziyada inhisaar karna shaamil hai. maloomat ke is tukre mein koi tabdeeli ya aydjstmnt ibtidayi data ke ird gird" langar" hoti hai. tajir apni faisla saazi ko aik makhsoos hawala ke nuqta par langar andaaz kar satke hain, jaisay ke ibtidayi qeemat ya tashkhees, aur nai maloomat ki bunyaad par –apne baad ke faislon ko na kafi tor par adjust kar satke hain .
tijarti aur sarmaya kaari ki nafsiat ke sath sath ravayye ki maalyaat bhi saloon ke douran tayyar hui hai, jo nafsiat, muashiaat aur technology mein taraqqi ki wajah se hai. ibtidayi tor par, market ke shurka, taajiron aur maliyati nazriya sazoon ke darmiyan honay wali guftagu ne efficient market hypothesis ke khayaal ko ghair liya, jahan yeh farz kya gaya ke afraad aqli makhlooq hain aur maliyati monday mo-asar hain .
phir, 1970 ki dahai mein, prospect theory muta-arif karai gayi. is ne maqoliat ke mafroozay ko challenge kya aur faisla saazi mein taasub ke kirdaar ko ujagar kya. time line ke sath sath, 1990 ki dahai mein, ravayye ki maalyaat samnay aayi. yeh aik pehchan thi ke sarmaya car, tajir aur aam tor par afraad Ilmi aur jazbati tasbat ke sath sath un ke sarmaya kaari ke faislon par assar andaaz honay walay tasbat ka shikaar hotay hain .
dar haqeeqat, maalyaat ka yeh nafsiati pehlu ahem hai kyunkay faislon par yeh asraat bil akhir trading aur port folyo ki karkardagi ko mutasir karte hain .
ahem nukaat:
tajir ki nafsiat ahem hai kyunkay yeh faisla saazi ke amal, karkardagi, aur maliyati mandiyon mein fard ya idaray ki majmoi kamyabi ko barah e raast mutasir karti hai .
Ilmi tasbat aur jazbati tasbat tajir ke faisla saazi ke amal ko mutasir karte hain aur sab se behtareen nataij ki taraf le jatay hain. un mein tasdeeqi taasub, control taasub ka bharam, nuqsaan se bachney wala taasub aur ziyada aetmaad ka taasub shaamil hain .
tajir taleem aur aagahi, marozi tehqeeq aur tajzia aur mutazaad nuqta nazar ki talaash ke zariye –apne Ilmi tasbat par qaboo pa satke hain .
tajir jazbati tasbat ko kam kar satke hain khud aagah ho kar, tijarti qawaneen qaim kar ke aur un par qaim reh kar, rissk managment ki tecneekoon ko nafiz kar ke, aur –apne sathiyon aur srprston se jawab dahi aur taawun haasil kar ke .
tijarti nafsiat kya hai ?
tijarti nafsiat se morad un nafsiati aur jazbati pehluo ka mutalea aur samjhna hai jo maliyati mandiyon mein taajiron ke faisla saazi, ravayye aur karkardagi ko mutasir karte hain. is mein tijarti nataij par jazbaat, Ilmi tasbat, khud par qaboo, nazam o zabt aur zehni halaton ke asraat ka jaiza lena shaamil hai .
yeh tasleem karta hai ke tajir khalis tor par aqli makhlooq nahi hain lekin woh mutadid nafsiati awamil se mutasir hotay hain jo mutassbana soch, jazbati aamaal, aur sab se behtar faisla saazi ka baais ban satke hain .
tijarti nafsiat khud aagahi, jazbati zaabtay, rissk managment, nazam o zabt aur lachak ki ahmiyat par zor deti hai taakay ziyada ba maqsad, mustaqil aur kamyaab tijarti faislay kar saken. nafsiati rukawaton ko daur karkay aur aik mutawazan zehniat tayyar karkay, tajir market ke utaar charhao ko navigate karne, khatray ka intizam karne aur taweel mudti munafe haasil karne ki apni salahiyat ko behtar bana satke hain .
tasbat ki aqsam jo taajiron ko mutasir karti hain .
tijarti nafsiat ko samajhney ke liye, sab se pehlay aik tajir ke tasbat aur tehqeeq ke baray mein aam feham haasil karna zaroori hai. tasbat ko do aqsam mein taqseem kya gaya hai : Ilmi aur jazbati .
Ilmi taasub se morad insani soch aur faisla saazi mein aqliyat se inhiraf ka aik munazzam namona hai. yeh aik zehni short kat ya rujhan hai jo ghair maqool faislay ya ghalat istadlaal ka baais ban sakta hai. Ilmi tasbat information processing ki hudood, beorostics samaji assar o rasookh, ya infiradi tajarbaat se peda ho satke hain. yeh aksar la shaori tor par hotay hain aur faisla saazi ke mukhtalif pehluo ko mutasir kar satke hain, Bashmole ta-assur, yad dasht, tawajah, aur masla hal karna .
taasub spiktrm ka dosra rukh jazbati taasub hai. yeh faisla saazi par jazbaat ya mizaaj ke assar o rasookh se baat karta hai. jazbati tasbat is waqt hotay hain jab khauf, lalach, ya josh kisi fard ke faislon aur intikhab ki tashkeel mein ahem kirdaar ada karte hain. jazbaat faislay ko baadal kar satke hain, mutasir kin iqdamaat ka baais ban satke hain, ya khatray aur inaam ke tasawurat ko bigaar satke hain. yeh tasbat mukhtalif domams mein faisla saazi ko mutasir kar satke hain, Bashmole tijarat, sarmaya kaari, aur yahan tak ke roz marrah ki zindagi .
dono Ilmi aur jazbati tasbat faisla saazi ke amal ko mutasir kar satke hain, Bashmole tijarti aur maliyati mandiyon se mutaliq. ziyada aqli aur bakhabar faislay karne ke liye taajiron ko un tasbat se aagah aur un ka nazam karne ki zaroorat hai. Ilmi aur jazbati tasbat ko samjhna un ke asraat ko kam karne aur nah sirf tijarat balkay zindagi ke deegar shobo mein faisla saazi ko behtar bananay ke liye mo-asar hikmat e amli tayyar karne ke liye zaroori hai .
taajiron ko mukhtalif Ilmi tasbat ka saamna hai .
taajiron ko mukhtalif Ilmi tasbat ka saamna karna parta hai jo un ke faisla saazi ke amal aur tijarti nataij ko numaya tor par mutasir kar satke hain. tijarat aur sarmaya kaari mein mushahida karne walay kuch aam Ilmi tasbat mein shaamil hain :
tasdeeqi taasub :
yeh aisi maloomat ki talaash, tashreeh ya himayat ka rujhan hai jo pehlay se mojood aqaed ya mfrozon ki tasdeeq karta hai. tajir intikhabi tor par un maloomat par tawajah markooz kar satke hain jo un ke mojooda market ke khayalat ki himayat karti hai, mutazaad shawahid ko nazar andaaz karte hue aur mumkina tor par mutassbana tijarti faislon ka baais banti hai .
control taasub ka vahm :
control taasub ka vahm yeh aqeedah hai ke afraad ka nataij par un ke asal se ziyada control hota hai. tajir market ki naqal o harkat ki passion goi karne ya is par assar andaaz honay ki apni salahiyat ka ziyada andaza laga satke hain, jis se zaroorat se ziyada aetmaad peda hota hai, ziyada khatraat mol letay hain, ya intibahi alamaat ko nazar andaaz karte hain .
hindsight bias :
yeh maazi ke waqeat ko haqeeqat se ziyada paish goi ke tor par samajhney ka rujhan hai. taajiron ko yaqeen ho sakta hai ke woh is haqeeqat ke baad market ki naqal o harkat ki durust pishin goi kar satke thay, jis ki wajah se ziyada aetmaad peda hota hai aur mustaqbil mein faisla saazi ko mumkina tor par bigaarna parta hai .
dasteyabi ka taasub :
dasteyabi ka taasub faislay ya faislay karte waqt aasani se dastyab maloomat ya haliya tajarbaat par inhisaar karne ki taraf mael hota hai. tajir market ke mojooda waqeat ya aasani se wapas mangwai jane wali maloomat ko bohat ziyada wazan day satke hain, mumkina tor par kam qabil rasai ya tareekhi data ko nazar andaaz karte hue jo ziyada jame nazriya faraham kar sakta hai .
anchoring aur aydjstmnt taasub :
anchoring aur aydjstmnt taasub mein baad mein faislay ya takhmeenah lagatay waqt samnay anay wali maloomat ke ibtidayi tukre ( anchor ) par bohat ziyada inhisaar karna shaamil hai. maloomat ke is tukre mein koi tabdeeli ya aydjstmnt ibtidayi data ke ird gird" langar" hoti hai. tajir apni faisla saazi ko aik makhsoos hawala ke nuqta par langar andaaz kar satke hain, jaisay ke ibtidayi qeemat ya tashkhees, aur nai maloomat ki bunyaad par –apne baad ke faislon ko na kafi tor par adjust kar satke hain .
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