Voltaire observed that there are “three great evils: boredom, vice, and need.” He was not alone in believing “boredom is the root of all evil,” which Soren Kierkegaard called “eternity devoid of content.” To Kierkegaard eternity devoid of content precisely tracks his beliefs about death outside belief in God. Boredom as a gruesome death he shares with Marxist art critic and historian John Berger who asked “Is boredom anything less than the sense of one’s faculties slowly dying?”
John Berger may have well been echoing Sherlock Holmes, who also saw boredom as a type of slow degradation “My mind rebels at stagnation. Give me problems, give me work…” Or, less fictionally, Patrick Bigelow, in the “indifference of boredom, nothing matters, not even the nothing.”
Boredom as pure apathy is a rich heritage. Acedia, or a lack of spiritual energy, was first described by Evagrius, who gives us no definition, but writes that the demon of acedia:
Is the most oppressive of all the demons. He attacks the monk about [10 A.M.] and attacks the soul until [2 P.M.]… He makes it appear that the sun moves slowly or not at all, and that the day seems to be fifty hours long. Then he compels the monk to look constantly towards the windows, to jump out of the cell, to watch the sun to see how far it is from [3 P.M.]… he instills in him a dislike for the place and for his state of life itself… He finds it would be better if he were not there.
David Miller’s boredom shares Evagrius’s essential quality of camouflage, boredom as a type of “pornography,” “hysterically converts into yawning affectlessness what would otherwise be outright panic.” In this he channels a long line of left thinkers, who deeply detested and feared a society of consumers without authentic moral values of their own, sunk in vulgarity and boredom in the midst of mounting affluence, blind to sublimity and moral grandeur, bureaucratic organisation of human lives in the light of what the French called “la petite science,” the puny science, a positivist application of quasi-scientific rules to society.
One conclusion of this part-fear-part-observation, perhaps not the best but my favorite, was by Arthur Schopenhauer,
“Human life must be some kind of mistake. The truth of this will be sufficiently obvious if we only remember that man is a compound of needs and necessities hard to satisfy; and that even when they are satisfied, all he obtains is a state of painlessness, where nothing remains to him but abandonment to boredom. This is direct proof that existence has no real value in itself; for what is boredom but the feeling of the emptiness of life? If life—the craving for which is the very essence of our being—were possessed of any positive intrinsic value, there would be no such thing as boredom at all: mere existence would satisfy us in itself, and we should want for nothing.”
But is boredom such a vice?