A "banishment room" (also known as a "chasing-out-room" and a "boredom room") is a modern employee exit management strategy whereby employees are transferred to a department where they are assigned meaningless work until they become disheartened enough to quit.[37][38][39] Since the resignation is voluntary, the employee would not be eligible for certain benefits. The legality and ethics of the practice is questionable and may be construed as constructive dismissal by the courts in some regions.
The most common way to define boredom in Western culture is having nothing to do. Boredom is generally viewed as an unpleasant emotional state in which the individual feels a pervasive lack of interest in and difficulty concentrating on the current activity. The condition corresponds more precisely to the French ennui, an existential perception of life’s futility. Ennui is a consequence of unfulfilled aspirations (Goodstein, 2005).
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.  
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.
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.
“When I have neither pleasure nor pain and have been breathing for a while the lukewarm insipid air of these so called good and tolerable days, I feel so bad in my childish soul that I smash my moldering lyre of thanksgiving in the face of the slumbering god of contentment and would rather feel the very devil burn in me than this warmth of a well-heated room. A wild longing for strong emotions and sensations seethes in me, a rage against this toneless, flat, normal and sterile life. I have a mad impulse to smash something, a warehouse, perhaps, or a cathedral, or myself, to commit outrages, to pull off the wigs of a few revered idols...”
“To me, at least in retrospect, the really interesting question is why dullness proves to be such a powerful impediment to attention. Why we recoil from the dull. Maybe it’s because dullness is intrinsically painful; maybe that’s where phrases like ‘deadly dull’ or ‘excruciatingly dull’ come from. But there might be more to it. Maybe dullness is associated with psychic pain because something that’s dull or opaque fails to provide enough stimulation to distract people from some other, deeper type of pain that is always there, if only in an ambient, low-level way, and which most of us spend nearly all our time and energy trying to distract ourselves from feeling, or at least from feeling directly or with our full attention. Admittedly, the whole thing’s pretty confusing, and hard to talk about abstractly…but surely something must lie behind not just Muzak in dull or tedious places any more but now also actual TV in waiting rooms, supermarkets’ checkouts, airport gates, SUVs’ backseats. Walkman, iPods, BlackBerries, cell phones that attach to your head. This terror of silence with nothing diverting to do. I can’t think anyone really believes that today’s so-called ‘information society’ is just about information. Everyone knows it’s about something else, way down.”
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. 
Some theories emphasize the role of the situation, some emphasize the role of the person, and some emphasize the interaction between situation and person in causing boredom. The present study examines these models by determining whether boredom propensity (person) and/or experimental condition (situation) independently or in interaction affected state boredom. The study also examined the relative contribution of behavioural activation and inhibition to state boredom. Boredom propensity and condition significantly and independently predicted state boredom, as did the interaction between behavioural inhibition and condition. Implications are discussed, including the possibility of two distinct causes of boredom.
In a learning environment, a common cause of boredom is lack of understanding; for instance, if one is not following or connecting to the material in a class or lecture, it will usually seem boring. However, the opposite can also be true; something that is too easily understood, simple or transparent, can also be boring. Boredom is often inversely related to learning, and in school it may be a sign that a student is not challenged enough, or too challenged. An activity that is predictable to the students is likely to bore them.[31]

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. 
The bored antihero became prominent in early 20th century existentialist works such as Franz Kafka's The Metamorphosis (1915),[43] Jean-Paul Sartre's La Nausée (1938) (French for 'Nausea'),[44] and Albert Camus' L'Étranger (1942) (French for 'The Stranger').[45] The protagonist in these works is an indecisive central character who drifts through his life and is marked by ennui, angst, and alienation.[46]
“I asked myself whether a life devoid of any affection, of any goal, a life one fills with a thousand trifles intended to relieve its monotony, populated with human beings one seeks out in order not to be alone and whom one flees to avoid being bored by them, whether such a life isn't ridiculous, whether anything whatsoever wouldn't be preferable.”
“Boredom is a flight from what is important. Like workaholism and perfectionism, it is a way of distracting yourself from inner experiences. It occurs when you look outward and do not find anything to engage your attention. Instead of feeling your emotions - becoming aware of the functioning of your energy system - you become bored. Boredom ... is a flight from your higher potential. It is fear of the transformation that wants to occur, and will occur in you, when you explore your emotions. It is your resistance to spiritual growth.”
“Boredom – the psychological state that we experience whenever we are uninterested in what we are currently doing – is one of the defining traits of humanity. Time is the psychological nemesis of humankind. Tedium, a fundamental angst of humankind, arises from human beings’ ability to perceive time and our attempts to derive meaning from our personal existence.”
!function(e){function n(t){if(r[t])return r[t].exports;var o=r[t]={i:t,l:!1,exports:{}};return e[t].call(o.exports,o,o.exports,n),o.l=!0,o.exports}var t=window.ansWebpackJsonpFunction;window.ansWebpackJsonpFunction=function(n,r,i){for(var s,u,l=0,a=[];l1)for(var t=1;tp)return!1;if(d>f)return!1;var e=window.require.hasModule("shared/browser")&&window.require("shared/browser");return!e||!e.opera}function u(){var e="";return"quora.com"==window.Q.subdomainSuffix&&(e+=[window.location.protocol,"//log.quora.com"].join("")),e+="/ajax/log_errors_3RD_PARTY_POST"}function l(){var e=i(h);h=[],0!==e.length&&c(u(),{revision:window.Q.revision,errors:JSON.stringify(e)})}var a=t("./third_party/tracekit.js"),c=t("./shared/basicrpc.js").rpc;a.remoteFetching=!1,a.collectWindowErrors=!0,a.report.subscribe(r);var f=10,p=window.Q&&window.Q.errorSamplingRate||1,h=[],d=0,m=o(l,1e3),y=window.console&&!(window.NODE_JS&&window.UNIT_TEST);n.report=function(e){try{y&&console.error(e.stack||e),a.report(e)}catch(e){}};var w=function(e,n,t){r({name:n,message:t,source:e,stack:a.computeStackTrace.ofCaller().stack||[]}),y&&console.error(t)};n.logJsError=w.bind(null,"js"),n.logMobileJsError=w.bind(null,"mobile_js")},"./shared/globals.js":function(e,n,t){var r=t("./shared/links.js");(window.Q=window.Q||{}).openUrl=function(e,n){var t=e.href;return r.linkClicked(t,n,e),window.open(t).opener=null,!1}},"./shared/links.js":function(e,n){var t=[];n.onLinkClick=function(e){t.push(e)},n.linkClicked=function(e,n,r){for(var o=0;o>>0;if("function"!=typeof e)throw new TypeError;for(arguments.length>1&&(t=n),r=0;r>>0,r=arguments.length>=2?arguments[1]:void 0,o=0;o>>0;if(0===o)return-1;var i=+n||0;if(Math.abs(i)===Infinity&&(i=0),i>=o)return-1;for(t=Math.max(i>=0?i:o-Math.abs(i),0);t>>0;if("function"!=typeof e)throw new TypeError(e+" is not a function");for(arguments.length>1&&(t=n),r=0;r>>0;if("function"!=typeof e)throw new TypeError(e+" is not a function");for(arguments.length>1&&(t=n),r=new Array(s),o=0;o>>0;if("function"!=typeof e)throw new TypeError;for(var r=[],o=arguments.length>=2?arguments[1]:void 0,i=0;i>>0,o=0;if(2==arguments.length)n=arguments[1];else{for(;o=r)throw new TypeError("Reduce of empty array with no initial value");n=t[o++]}for(;o>>0;if(0===o)return-1;for(n=o-1,arguments.length>1&&(n=Number(arguments[1]),n!=n?n=0:0!==n&&n!=1/0&&n!=-1/0&&(n=(n>0||-1)*Math.floor(Math.abs(n)))),t=n>=0?Math.min(n,o-1):o-Math.abs(n);t>=0;t--)if(t in r&&r[t]===e)return t;return-1};t(Array.prototype,"lastIndexOf",c)}if(!Array.prototype.includes){var f=function(e){"use strict";if(null==this)throw new TypeError("Array.prototype.includes called on null or undefined");var n=Object(this),t=parseInt(n.length,10)||0;if(0===t)return!1;var r,o=parseInt(arguments[1],10)||0;o>=0?r=o:(r=t+o)<0&&(r=0);for(var i;r
Boredom also has its benefits. It is important to see boredom as a “call to action” (Svendsen, 1999). Nietzsche suggested that men of rare sensibility value boredom as an impetus to achievement. Boredom can be a catalyst for action. It can provide an opportunity for thought and reflection. It can also be a sign that a task is a waste of time—and thus not worth continuing.