THE "I DON'T CARE SYNDROME":
or:ACEDIA: "LIVING DEAD INSIDE"
by R. Marcus Gaudry
August 29, 2009

Most typically, counseling focuses on what is commonly known as primary emotions. As with anything else, there are both "positive" and "negative" primary emotions. The "negative" for the purposes of this paper, would typically be recognized by most as sadness, hurt, anger and above all, fear. However, in order to be able to deal with these primary emotions, we often have to address a number of exterior emotional experiences; many of which are used as coping mechanism by our clients. Some of these can help support a person's well being, while others have a tendency to hinder a person's well being, regardless of how effective they may appear to be at the beginning. In my personal experience, and in discussions with various colleagues, a recurring theme of layers appears, much like an onion, each layer being iconic of some emotion or another. Often, it would appear, this onion of emotion is encased in a shell, like that of a coconut. This shell could be described as denial, or in many cases can also be heard in three simple words:

"I don't care."

As these three words could easily be a form of denial and/or minimization, we could easily call the emotional shell the "I don't care syndrome".

So what is the "I don't care syndrome"?

To be honest, it is difficult to define, since the use of the term "I don't care" is so very commonplace. When the term "I don't care syndrome" is put into a search engine,, just about every kind of syndrome imaginable comes up, everything from FAS to shaken baby syndrome to "blank page" syndrome (which was a blog about writers' block), and even a considerable amount of sites for Asperger's syndrome - which I note now may be relevant for consideration - to blogs using the term "I don't care syndrome" to describe momentary indifference due to being busy or simply lacking motivation. Other words may be used to contribute to a definition of this syndrome, some of which are Apathy, indifference, perfunctoriness, and possibly ambivalence, and finally, acedia.

Apathy (which can also be called perfunctoriness) is best defined as a state of indifference, or the suppression of emotions such as concern, motivation, excitement, and passion. A person who is apathetic has a lack of concern or interest in physical, emotional or social life. Also, they may exhibit sluggishness or a certain kind of insensibility. It is often associated with depression and several other medical conditions such as Alzheimer's disease, Huntington's disease, Pick's disease, schizophrenia, and Bipolar Disorder to name a few. Also of note, the heavy use of illicit drugs such as heroin and some medications may bring apathy as a side effect. Shock rocker Brian Warner (aka Marilyn Manson) may have made a compelling point when he once said "The true opposite of love is apathy, because if you hate someone, you might as well love them, since you are investing just as much emotion into them either way."

By definition, ambivalence is a state of having conflicting feelings toward a person or thing at the same time. The term can also be used to describe the sensation of having mixed feelings about a given situation, or when a person experiences uncertainty or indecisiveness concerning something. Commonly, terms like "sitting on the fence" are used to describe a sense of ambivalence. It is common, then, that this word would also be used to describe a lack of feeling one way or another - though this lack of feeling would be more accurately called indifference, since ambivalence, as the prefix ambi suggests both - for example, ambidextrous - clearly to have both positive and negative feelings towards a person, situation, or thing. Obviously this can be confusing and ultimately unpleasant, so it might make sense to a person experiencing it to make an effort towards avoidance, and the easiest way to accomplish that may well be suppress those feelings, which of course brings us back to apathy. (See above)

In some spiritual circles, in particular Christian and/or Catholic communities, the "I don't care syndrome" may be defined as acedia, a word from ancient Greece describing a state of spiritual torpor. The word quite literally means "not caring". This is a state of not caring or being concerned with one's position in or condition of the world. As this state can easily lead into being either unwilling or unable to perform one's duties in life, it can clearly be related to depression, but is somewhat distinct from depression due to the spiritual implications. Of course, in Christian tradition, acedia is often seen as a precursor to sloth, one of the seven deadly sins.
Both clinically and spiritually, the signs and symptoms of apathy and acedia are notably similar, as we will see in the remainder of this paper, so from now on when talking about the "I don't care syndrome", I will likely use these two terms interchangeably.

What causes apathy/acedia?

The word apathy, in its Greek origin, quite literally means "without feelings", which could sound to some of you like a description of the dead. It could then be said that to be apathetic is like being alive, but dead inside - which is very familiar to myself and several associates whom I have spoken to. To feel dead inside while still alive is to be without any sense of spirit, which draws a parallel to acedia ("not caring"). There is an adage that reads "sad is the man who has plenty to live on, but nothing to live for." Perhaps this is what Victor Hugo meant when he wrote: "It's nothing to die; it's frightful not to live" Psychoanalyst Erich Fromm (1900-1980) said this about the subject, "... In the 19th century the problem was that God is dead; in the 20th century the problem is that man is dead ..." Which is becoming all the more evident as we come to the close of first decade of the twenty first century. If we put things in perspective, consider what kind of damage apathy could have on democracy. With each passing election, both in Canada and the United States, we see a continuous drop in voter turnout, which means fewer people are making decisions which affect us all. Often the cause of of this apathy is a feeling of powerlessness and frustration that prompts people to withdraw from life. This is not necessarily about external situations, but more typically about how a person responds. Other causes, it has been proposed, are overwhelming problems, the media, and what ultimately boils down to fear. For example, for fear of ridicule or rejection may prevent students from voicing or expressing their views. This same sort of fear could also cause a lack of involvement in extracurricular activities. Also to be considered when contemplating the causes of both apathy and acedia, we would do well to look at the media and of course the potentially overwhelming problems we face. In both of these cases, it is by and large a matter of our perceptions that can take us to a place of passion or indifference. Looking first at the media, we can see an ongoing quest for higher ratings, which keeps the media constantly "pushing the envelope" when it comes to what is suitable for viewing. When we are barraged with disturbing images so consistently, we tend to either become desensitized, or start to accept what we see as the norm. To add to this, we likely see or hear or read of our political structure becoming more and more corrupt on a seemingly daily basis, and begin to tune out, seeing little or no point in making any effort to affect any change. On top of all that, we contend with a vast number of problems; the threat of climate change, poverty, the seemingly endless conflict in the Middle East, growing unemployment, recession, and a virtually endless list of other crisis -to say nothing of our own personal challenges on a day to day basis may get to be so much that we want to simply shut down. In talking to a few of my colleagues, the consensus appears to a feeling of being "burned out", or "worn down" spiritually, and as a result many tend to throw up their hands and say "nothing ever changes or gets any better, so what's the point? I just don't care anymore." Some have even referred to this as response as "flexing their f*** it muscle." All of this, it would appear to me, stems from acedia.

As discussed earlier, acedia is a state of spiritual torpor, but it has also been described as a hazard among learned people that takes the form of withdrawal from motivation and alienation from science and research (Osler, 1892). In such a description, it can be viewed as a psychological or medical problem. The root of acedia in such an etiology is then not located in the person, but in the setting in which the person is. It would appear that in both religious and scientific settings, the major contributing factor which brings on the onset of acedia is isolation. In either case, the sentiment that is likely to be surmised by King Solomon when he wrote: "Vanity of vanities, all is vanity! What can a man ever make of all his efforts under the sun" (Ecclesiastes).

Since, for all intents and purposes, the "I don't care syndrome" does not exist under that title, I find that the term that is best applied is acedia.

What sort of psychological research is being done on acedia?

Overall, the research being done seems to be focused on the causes and prevalent symptoms that are common in cases of acedia. As has already been touched on, the word acedia is often equated to the deadly sin of sloth, and sometimes also referred to as the "eighth bad thought." Overall, it can used to refer to inactivity or unresponsiveness. This goes beyond simple laziness. Chemically, the brain responses appear to be remarkably similar to depression, symptomatically. Acedia was viewed as a vice, an undesirable character trait which one tended to acquire through the course of life in medieval Europe. As far psychological research is concerned, there just isn't really anything on it. This term seems to be replaced with depression, though there are some that are attempting to differentiate between the two, and have only fairly recently revisited the term acedia. Bear in mind the term acedia was, up until recently, considered obsolete in most schools of thought, and has only just begun to show up again. Back in about 600 AD, the Seven Deadly Sins of Pride, Envy, Gluttony, Lust, Anger, Greed, and Sloth (Acedia) were identified by Pope Gregory. Two hundred years before that the Desert Father Evagrius Ponticus listed acedia as one of the eight temptations. Of course, we can find each of these sins or temptations listed in the New Testament, in particular in the letters written by the Apostle Paul. Since then, mankind has moved from an agrarian age, to an industrial age, and now into an information age. Along with this progression, our patterns of thinking, or at least how we classify these patterns of thought, have also been altered. (Adept, 2002(?)) While it certainly can be said that both acedia and depression have similar features such as lack of passion, enthusiasm, or inspiration, there are some significant differences as well.
Who are some of the leading scholars working with this phenomenon and what are they saying?

For the most part, the term is still dismissed as obsolete, and the "whatever" or "I don't care" attitude is largely chalked up to depression or apathy. There are, however, some spiritual scholars that are opting to revisit the concept of acedia.

Dr. Kyre Adept is a PhD in Esoteric Studies, a writer, and spiritual counselor. She notes substantial differences between depression and acedia. She puts forth the concept that depression is a state of hopelessness, or a distinct separation from God, an inability to connect with the Holy Spirit. Acedia, however, she suggests, has more to do with the will; a combination of apathy and laziness, or possibly an intense lack of focus. It is then a very direct form of literally "not caring". The ability to what is right there, the knowledge of what is right is there, but not the will. Worse yet, there is no perceived will to even care there is no will. The effect is, as was put by Thomas Aquinas, that acedia sets in when the flesh overwhelms the spirit, and the person gives up even trying to live a spiritually healthy life. Kyre Adept also argues that when taken into perspective, depression and acedia are in fact inversions of each other, citing Aquinas again that "in despair, participation in the divine nature through grace is seen as appealing but impossible, and in acedia the prospect is possible but unappealing" (paraphrased). She maintains that this is the root of the whole "whatever" attitude we hear these days. Although acedia initially was associated with an attitude that stemmed from boredom and isolation among monks and nuns, it seems to have an even greater prevalence in today's' more secular age, albeit not from understimulation, but possibly overstimulation.I would imagine that this overstimulation could be yet another form isolation, and that Bruce K. Alexander would see a great deal of dislocation (lack of psychosocial integration) as being a possible in the re-emergence of acedia. Along with work, entertainment, the news, the necessities of our daily lives, we are constantly stimulated with our toys - ie video games, internet, and television and so on. In a sense, this can be form of isolation from one another, and with so much stimulation, we can easily be overwhelmed and opt to tune out. Clearly, the modern version of acedia, Kyre supposes, has to do with lack of focus more than boredom.

Jiko Linda Cutts refers to author and poet Kathleen Norris, and talks at length about acedia and again quotes Evagrius(see Kyre Adept above). In her article, Cutts relates Evagrius' demon acedia to what is called Mara (the evil one) in Buddhist tradition. How acedia works, according to Cutts, is somewhat a process. In her model, to suffer with acedia is to be caught in a feeling that time slows to an almost painful crawl, which undermines a person's resolve. She goes on to reflect her memories of feeling like that, especially in high school. Other characteristics she identifies and associates with acedia are hate, withdrawal, and resignation. Once time has become suspended, the acedia moves inward and instills a deep resentment and even hatred towards things, places, people and even life itself. Typically, this would lead a person into withdrawal from that which we have grown to resent. Finally, this process comes to completion when the afflicted person notices that none of the external efforts affect any real change, and then give up even making effort. Ultimately, Cutts calls acedia an unrecognized cry for help.

Kathleen Norris, poet and author of Acedia and me: A marriage, Monks, and a writer's Life, describes acedia as the spiritual aspect of sloth, and in a Q&A once called it "spiritual morphine", though she notes it does more than just mask pain. It also causes us to lose faith in ourselves and our relationships with each other and in God. One of the purposes of her book is to explore her suspicion that, much like Kyre Adept (above) has proposed that our culture of diversions and escapist habits is the work of what has been called "the noonday demon" of acedia in new clothing. The principle this suspicion runs on can be summed up in analogy of a hamster on a treadmill. Lots of activity is present, but none of it terribly productive or done with any real purpose. She differentiates between depression and acedia as depression is an illness that can be treated, and acedia is a temptation to be resisted.

Dr. Robert W. Daly, MD of Psychiatry, located in Syracuse New York concurs with Adept, Cutts, and Norris in that there is certainly a difference between depression and acedia, and should therefore be treated differently. His article, Before depression: the medieval vice of acedia, Suggests that acedia is a behavioral pattern that precedes depression, and is an element that triggers the development of the medical condition of depression.

In discussion with my associates, it is at this point that one may seek comfort in substances like alcohol or processes like sex. Also, thoughts of moving, or getting a new job,etc become appealing. This often called a 'geographic cure' among the people I have talked to, which, in retrospect, all have said was no cure at all, since they found "no matter where I went, there I was" meaning the real problem had nothing to do with anything external, but within themselves

So how would a counselor recognize acedia in a client?

A reflex response to this question might be that clinically, acedia doesn't exist, so how indeed? We may be looking more to the clergy than the clinic at this point. Going just a little bit farther than a reflex response, though, One might want to look at acedia as a root cause of what may at first appear to be depression. Also, one could look for both physical and psychological signs and symptoms, such sleepiness, general sickness, feelings of ill health, dissatisfaction with life, boredom, general laziness, procrastination, or lack of interest in work. Other symptoms of what can be easily called an illness of the soul are a loss of faith, a sense of futility, no zest for life, and a consistent state of dreariness. It has also been described as a manifestation of loss of hope and a diminished receptivity towards good. Of course, there are litanies of possible medical possibilities, some of which are listed at the beginning of this paper, which one would be wise to look into beforehand. In the case acedia, these medical conditions would have to be addressed medically before or in conjunction with any form of therapy.

Things to look for in order to see acedia are the primary tools this "noonday demon" likes to use in order to create that "living dead inside" feeling to bring about the "whatever" attitude. These primary tools are ambition, distraction, uglification,and derision. We become filled with discontent for what we have or what we have chosen - whether in God or in the world. We then develop a sense of entitlement and negative ambition. In short, when suffering acedia we feel we are to good to chop wood and carry water. Another prime tool for acedia is distraction. We get into thinking of just about everything else other than what we should be focused on. We start to look away from what we have set ourselves to do. We get too obsessed with doing research when we should be working on the essay. We check our email 15 times a day when we should be washing the dishes. In a state of acedia, we persuade ourselves that our true purpose is too feeble or dull to be worth putting any effort into.(Adept) I suppose acedia could also look a lot like ADHD. Uglification is essentially overwhelming pessimism. Everything seems worse than it is, and often worse than it would under normal circumstances. The world becomes a very grey and mediocre place, and one cannot be bothered to view with it much enthusiasm. Finally, for maximum effect, derision comes into play. One convinces oneself that they are somehow above the mundane; whether it be school projects, work assignments, housework, spiritual homework, or any of the daily details of life.(Adept)

How can acedia be useful for a client?

At first breath, I am compelled to say there are no practical uses for acedia or apathy. Acedia is linked directly to sloth, and sloth is a sin against God, and being a man of faith in God in the person of Christ Jesus, I find it hard to say that there is any good use for sinning against God. Additionally, having lived what makes up almost half of my life in drug and alcohol and drug induced apathy, triggered ultimately by acedia myself; I find it hard to say anything good about this particular state of being. In retrospect, I emphasize again the feeling of being alive, but also feeling devoid of life (dead) inside. The closest I can come up with are short term benefits. Putting on air of "whatever" can make a person delude themselves into thinking they are invulnerable. Also, it can serve as a coping mechanism when dealing with unpleasant emotions relating to bad memories. By shrugging things off and saying "I don't care", one can effectively deal with things by not dealing with them at all, and might even fool themselves into thinking the problems they are not dealing are going away on their own. Also on the short term, it can be used as a means of navigating through the plethora of trouble we as a people face. Given what we find in the news; the ever growing crime rates, political corruption, poverty, hunger, natural disasters, and general misery that often comes with day to day life, it may seem like the only way to get through the day is to give up hope, to give up even caring anymore. It might seem to someone that indeed, "losing hope is freedom" (Tyler Durden-"Fight Club", 2000). In the long term, however, this kind of thinking does more harm than good, both on a personal and societal level.

How can acedia be useless or harmful for a client?

To my own experience with this particular vice, this "noonday demon", as well as the experiences that have been shared with me through several of my friends and associates (all of whom have asked to be kept anonymous), the emptiness that comes along with acedia in the long term is devastating. Also, once it starts, it is extremely difficult to get out of the rut that it puts one into. the worst part of it is the lack of interest in even trying to do anything about it. It has a way of pushing others, especially loved ones, away from the person. It is, like apathy, like being a zombie with no purpose or place in the world - or worse, a kind of indifferent contempt for whatever role one does have in life and in society. On a societal level, one no longer takes any interest in participating with their community, and that often includes the election process. The danger there should be obvious; this means that even fewer people are making the decisions that effect us in our municipalities, our province, and indeed our nation and the world. The greatest harm of all of course is the damage acedia cause on a spiritual level. One would tend to alienate themselves from God, out of a lack of care, or perhaps discontent with the good God has done in them. This separation is the very epitome of what it means to be "dead inside". In the depths of acedia, one is likely to not be bothered to seek the help or counseling they may require, and worse, they are likely to "give up" on their salvation.

Clearly, whether we choose call it apathy or acedia, this is very serious issue. Let us explore, then, some tools, techniques which can be used by a counselor to support a client in addressing this issue.

To start with, let us be clear that acedia is about focus, or more accurately the loss of focus due to a missing heart-connection to our purpose and place. If our heart is jaded, then we cannot hear God speak to us in the "still small voice" as He did Elijah the Prophet, as He does us now. Therefore, it is important to know who we are, and why we are here, which presumably we would be doing if not trapped in a destructive thought pattern like acedia. This would theoretically involve a four step process:

1. Identify when you can't be bothered with something you should be passionate about.
2. Acknowledge the acedia.
3."Return to Sender!"
4. Find something positive to focus on. (Adept)

Another technique to consider, beyond "knowing thyself" in order to "overcome the world" may actually be a lesson in humility, which would require the client to effectively get out of themselves. After all, humility is not thinking less of yourself, but thinking of yourself less. In her article, Acedia and the Good Friend, Jiko Linda Cutts Goes into detail in her proposals for four antidotes for acedia:

1) Daily activity: Throw yourself into daily life. Enter the everyday. These daily activities such as laundry, washing dishes and simple grooming are an expression of our connectedness with our lives. Forgetting these activities is a red flag for trouble (Cutts, 2000). I note in myself that this is true. When I do these simple things as part of a self care program, I tend to have a more optimistic outlook. I find that this sort of thing also helps in staying in connection with God, as prayer and meditation is part of my daily life.
2) Help others: Helping and encouraging others is a powerful way in which we can encourage ourselves. Often, when one extends an encouraging word or a helping hand to others, they will find that which they were seeking themselves (Cutts, 2000) .Again, I, and at least 5 other people I have talked to about acedia have found this to be true. In fact, part of the reason why twelve step groups have been effective is largely based on this precise principle (The Big Book, "How it Works" Chapter 5).
3) Friendship: There is extensive, detailed information on friendship and its significance in acting as an antidote to acedia in the article. This entails being a friend to others as well as ourselves, and focuses on traits like honesty, generosity, patience and trust. Of course, one must take care to choose good friends and to be a good yourself.
4) Pliancy: One of the ten qualities that is present in every healthy state of mind is pliancy, or a "fitness for action that freely applies the full energy of body and mind for good purposes." This is meant as in the opposite of rigidity (Cutts, 2000).

In many ways, the principles depicted in these “antidotes” can be applied in a Scriptural, Christ centered manner. One would only need to peruse through the Proverbs of King David and King Solomon, and there are key verses throughout that help find ideas and concepts similar to these above listed.

8 And what great nation is there that has such statutes and righteous judgments as are in all this law which I set before you this day? 9 Only take heed to yourself, and diligently keep yourself, lest you forget the things your eyes have seen, and lest they depart from your heart all the days of your life. And teach them to your children and your grandchildren, 10 especially concerning the day you stood before the LORD your God in Horeb, when the LORD said to me, ‘Gather the people to Me, and I will let them hear My words, that they may learn to fear Me all the days they live on the earth, and that they may teach their children. Deuteronomy 4:8-10 (NKJV)

The Value of a Friend
9 Two are better than one,
Because they have a good reward for their labor.
10 For if they fall, one will lift up his companion.
But woe to him who is alone when he falls,
For he has no one to help him up.
11 Again, if two lie down together, they will keep warm;
But how can one be warm alone? Ecclesiastes 4:9-11 (NKJV)

25 Anxiety in the heart of man causes depression,
But a good word makes it glad.
26 The righteous should choose his friends carefully,
For the way of the wicked leads them astray.
27 The lazy man does not roast what he took in hunting,
But diligence is man’s precious possession. Proverbs 12:25-27 (NKJV)

13 “Greater love has no one than this, than to lay down one’s life for his friends. 14 You are My friends if you do whatever I command you. 15 No longer do I call you servants, for a servant does not know what his master is doing; but I have called you friends, for all things that I heard from My Father I have made known to you”. –Jesus of Nazareth (John 15:13-15)

34 “And if you lend to those from whom you hope to receive back, what credit is that to you? For even sinners lend to sinners to receive as much back. 35 But love your enemies, do good, and lend, hoping for nothing in return; and your reward will be great, and you will be sons of the Most High. For He is kind to the unthankful and evil. 36 Therefore be merciful, just as your Father also is merciful.” –Jesus of Nazareth (Luke 6:34-36)

In addition, I have spoken to at least 5 people concerning how acedia, or apathy, has influenced them. These people, 3 male and 2 female, have all asked to remain anonymous, but have agreed to allow me to share their thoughts in an outcome measure report and a kind of scenario:
Of the 5, three of them (2 male, 1 female), associated the “I don’t care syndrome” with what they called “flexing their ‘f’ it muscle. All 5 took the term to mean literally “not caring” (Greek acedia), which was to them somehow different than having “no feelings” (Greek apathy), though found it difficult to explain precisely how – the difference was subtle. All 5 also found “not caring” to be different than depression, though 4 (2male, 2 female) of them claimed they consciously made an effort to “not care” in order to avoid feelings like depression. Also, 4 of them (2 male, 2 female) reflected they used “not caring” as a means to cover up their fears, which often otherwise lead them into feelings of depression. In each of these cases, The consensus was that “not caring” was a means to cope, via “not coping” with the difficult elements of life, and found themselves also “not caring” much about the good things, either. 1 of the persons (male) either could not or would not specifically explain his acedia. As he put, he “didn’t know why”, nor did he “really care why”. When discussing what measures, if any, were taken to through their acedia, all but the one described taking actions similar to the ones proposed by Kyre Adept and Jiko Linda Cutts. One of them (female) even referred me to the article by Cutts on whiterobedmonks.com. Another one, male, mentioned he turned his feelings, albeit in a kind half-hearted way, over to Christ in prayer, and first got angry about what appeared to be no response, then received a phone call for help, a friend in need. He stayed up all night on the phone with this friend, and soon discovered that by helping someone else, by “doing the work of God”, he found himself full of direction, purpose and meaning. The one who could not or would not define the reasons behind his “not caring” has done nothing to get past his acedia.

In summary, It would appear to me that acedia (The “I don’t care syndrome”) is often a consciously developed condition used to cope with any number of personal and societal challenges. It can lead into substance abuse or process addictions, as these can be used as diversionary tactics, or as tools to “forget about it”, though often acedia tends to eventually manifest itself to a level where even other vices are neglected or not cared about. In a sense, “not caring” becomes the addiction. This makes a great deal of sense when we take into account Kathleen Norris’ description of acedia as “spiritual morphine”. Since acedia, which is much like apathy, apparently attacks the spirit of a person, the focus on dealing with this condition would have to be on the spirit.
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REFERENCES/RECOMMENDED READING:
Adept,Dr. Kyre – Acedia: the return of acedia, or spiritual sloth
site.humanenergyscience.com/Acedia.html
www.selfgrowth.com
The Holy Bible - Deuteronomy 4:8-10 Ecclesiastes 4:9-11 Proverbs 12:25-27 John 15:13-15 Luke 6:34-36
Cutts, Jiko Linda – Acedia and the good friend Zen Center Wind Bell, vol.34, no.2 Spring/Summer 2000, pgs 39-46
www.whiterobedmonks.org/macedia.html
Daly, Robert W. – Before depression: the medieval vice of acedia
www.researchgate.net
Gallozzi, Chuck – The meaning of apathy
www.personal-development.com
Jamison, Abbot Christopher - Spiritual Apathy: the forgotten deadly sin
www.thinkingfaith.org/articles
Norris, Kathleen – Acedia and me March 2009
Q&A with Kathleen Norris
www.penguingroup.com
Ponticus, Evagrius –The Pratikos 345-399 AD(?)
Acedia (or Sloth)
www.pathsoflove.com/acedia/acedia.html
www.depressionhelp-treatment.com/symptoms-of-depression.html
www.wikipedia.org/wiki/apathy
www.wikipedia.org/wiki/acedia
www.wikipedia.org/wiki/ambivalence
www.zetterberg.org/papers/ppr1968.html