The superfluous man (Russian: лишний человек, lishniy chelovek) is an 1840s and 1850s Russian literary concept derived from the Byronic hero.[42] It refers to an individual, perhaps talented and capable, who does not fit into social norms. In most cases, this person is born into wealth and privilege. Typical characteristics are disregard for social values, cynicism, and existential boredom; typical behaviors are gambling, drinking, smoking, sexual intrigues, and duels. He is often unempathetic and carelessly distresses others with his actions.

"Meh" is an interjection used as an expression of indifference or boredom. It may also mean "be it as it may".[40] It is often regarded as a verbal shrug of the shoulders. The use of the term "meh" shows that the speaker is apathetic, uninterested, or indifferent to the question or subject at hand. It is occasionally used as an adjective, meaning something is mediocre or unremarkable.[41]
"If this is one of your tricks..." Like the time Torin had ordered hundreds of blow-up dolls and placed them throughout the fortress, all because Paris had foolishly complained about the lack of female companionship in town. The plastic "ladies" had stared our from every corner, their wide eyes and let-me-suck-you mouths taunting everyone who passed them.
One more key element of boredom is control. Boredom often occurs when you have little control over your situation. Waiting rooms, lectures, and airline gates are all places where you have little control over your situation. Normally, we react to unpleasant situations by changing the situation. If you don’t like a book you are reading, for example, you close it and do something else. Boredom happens when you are unable to change the situation.  
Thomas Goetz, the lead researcher of the work and a professor at the University of Konstanz in Germany, says the multiple types of boredom can be loosely characterized along two dimensions. First, whether it is associated with a positive (score of 1) or negative (score of 5) emotion, and second, by degree of arousal, from calm (score of 1) to fidgety (score of 5).

Finally, a real problem caused by boredom is that it leads you to dislike the things that are the object of boredom. In my senior year of high school, for example, I was forced to read Moby Dick. I struggled to get interested in it and spent long hours staring at the pages trying to lose myself in it. To this day, I really do not like Moby Dick. The negative feelings that came with the boredom have stuck to the book.


“Alcohol makes other people less tedious, and food less bland, and can help provide what the Greeks called entheos, or the slight buzz of inspiration when reading or writing. The only worthwhile miracle in the New Testament—the transmutation of water into wine during the wedding at Cana—is a tribute to the persistence of Hellenism in an otherwise austere Judaea. The same applies to the seder at Passover, which is obviously modeled on the Platonic symposium: questions are asked (especially of the young) while wine is circulated. No better form of sodality has ever been devised: at Oxford one was positively expected to take wine during tutorials. The tongue must be untied. It's not a coincidence that Omar Khayyam, rebuking and ridiculing the stone-faced Iranian mullahs of his time, pointed to the value of the grape as a mockery of their joyless and sterile regime. Visiting today's Iran, I was delighted to find that citizens made a point of defying the clerical ban on booze, keeping it in their homes for visitors even if they didn't particularly take to it themselves, and bootlegging it with great brio and ingenuity. These small revolutions affirm the human.”
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This kind of boredom is different from the others. Like reactant boredom, it’s also unpleasant, but a person experiencing it has low arousal and a lack of positive or negative feelings–in other words, a feeling of helplessness or depression. Of the high school students sampled in the study, 36% of boredom experiences were of the apathetic kind, which is worrisome given that other studies have shown that boredom, depression, and destructive behaviors are often linked.
Without stimulus or focus, the individual is confronted with nothingness, the meaninglessness of existence, and experiences existential anxiety. Heidegger states this idea as follows: "Profound boredom, drifting here and there in the abysses of our existence like a muffling fog, removes all things and men and oneself along with it into a remarkable indifference. This boredom reveals being as a whole."[27] Schopenhauer used the existence of boredom in an attempt to prove the vanity of human existence, stating, "...for if life, in the desire for which our essence and existence consists, possessed in itself a positive value and real content, there would be no such thing as boredom: mere existence would fulfil and satisfy us."[28]
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Martin Heidegger wrote about boredom in two texts available in English, in the 1929/30 semester lecture course The Fundamental Concepts of Metaphysics, and again in the essay What is Metaphysics? published in the same year. In the lecture, Heidegger included about 100 pages on boredom, probably the most extensive philosophical treatment ever of the subject. He focused on waiting at railway stations in particular as a major context of boredom.[25] Søren Kierkegaard remarks in Either/Or that "patience cannot be depicted" visually, since there is a sense that any immediate moment of life may be fundamentally tedious.
The highest levels of arousal and negative emotions. A person in a reactant boredom state has a strong motivation to escape his or her boring situation and avoid those responsible for it (such as teachers or a boss). Reflects significant restlessness and aggression. There are persistent thoughts about specific, “more highly valued alternative situations.”
In contexts where one is confined, spatially or otherwise, boredom may be met with various religious activities, not because religion would want to associate itself with tedium, but rather, partly because boredom may be taken as the essential human condition, to which God, wisdom, or morality are the ultimate answers. Many existentialist philosophers, like Arthur Schopenhauer, espouse this view. This view of religiosity among boredom does affect how often people are bored. People who had a higher religiosity while performing boring task, reported less boredom than people of less religiosity. People performing the meaningless task had to search less for meaning.[24]
If he can maintain his concentration, Goetz intends to continue his own research into understanding the nature of boredom. He wants to measure physiological signs of arousal, which could one day add a new component to wearable health trackers. He’s also interested in investigating whether specific boredom types correspond to different age levels and cultures. “There are many important questions to be answered related to the boredom types,” he says.
The authors of this paper point to an interesting study by Robin Damrad-Frye and James Laird in the August 1989 issue of the Journal of Personality and Social Psychology. In this study, participants had to listen to a tape of a person reading a Psychology Today article. In the next room, there was a television soundtrack from a soap opera playing. For some groups listening to the article, the TV was very loud and distracting, for others it was barely noticeable, and for some it was not playing at all. After listening to the article, people rated their boredom during the study. 
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