866. Indifference.

866. Indifference.NOUN. indifference, neutrality; coldness &c. adj.; unconcern, dispassion, insouciance, nonchalance; want of interest, want of earnestness; anoretic, anorexy, anorexia, inappetence or inappetency; apathy &c. (insensibility) 823; supineness &c. (inactivity) 683; disdain &c. 930; recklessness &c. 863; inattention &c. 458.

lethargy, phlegm, lethargicalness, dullness, sluggishness, languidness, supineness, comatoseness, torpidness, torpor, torpidity; stupor, stupefaction; numbness, benumbedness.

VERB. be indifferent &c. adj.; stand neuter; take no interest in &c. (insensibility) 823; have no desire for &c. 865,have no taste for, have no relish for; not care for; care nothing for, care nothing about; not care a straw about, not care a fig for, not care a whit about &c. (unimportance) 643; not mind.

dull, blunt, obtund, hebetate.

numb, benumb, paralyze, deaden, stun, stupefy.

set at naught &c. (make light of) 483; spurn &c. (disdain) 930.

ADJ. indifferent, lukewarm; cool as a cucumber; cold, cool, frigid, fozen; coldhearted, cold-blooded, cold as charity; aloof, unapproachable, remote; uncaring; unresponsive, unsympathetic, unsympathetical; unimpressionable, unimpressible; insusceptible, unsusceptible, impassive, immovable, untouchable, dull, obtuse; unconcerned, insouciant, phlegmatic, pococurante, easygoing, devil-may-care, careless, listless, lackadaisical, feckless; half-hearted; unambitious, unaspiring, undesirous, unsolicitous, unattracted; anorexic.

unattractive, unalluring, undesired, undesirable, uncared for, unwished, unvalued, all one to.

unfeeling, unemotional, nonemotional, emotionless; unpassionate, dispassionate, unimpassioned; passionless, spiritless, heartless, soulless.

insipid &c. 391; vain.

ADV. for aught one cares; unfeelingly, insensibly, unemotionally, emotionlessly; dispassionately, unpassionately, spiritlessly, heartlessly, coldly, coldheartedly, cold-bloodedly, in cold blood; with dry eyes.

apathetically, indifferently, unconcernedly, disinterestedly, uninterestedly; impassively; listlessly, plucklessly, spunklessly; lethargically, phlegmatically, dully, numbly.

INT. never mind.

PHR. I couldn’t care less, I could care less; anything will do;

Det er ondt at giöre Ild paa kold Arne.[Dan.] {Proverb“It is hard to make a fire on a cold hearth.” }.

“How can Judaism—and it alone—escape going through the fire of modern scepticism, from which, if religion emerge at all, it will emerge without its dross? Are not we Jews always the first prey of new ideas, with our alert intellect, our swift receptiveness, our keen critical sense? And if we are not hypocrites, we are indifferent—which is almost worse. Indifference is the only infidelity I recognize, and it is unfortunately as conservative as zeal. Indifference and hypocrisy between them keep orthodoxy alive—while they kill Judaism.”

{Isreal Zangwill—Children of The Ghetto. Ch. 15.}.

“Who goes himself is earnest, who sends is indifferent.” {Proverb}.

BRUTUS. What means this shouting? I do fear the people
Choose Caesar for their king.

CASSIUS. Ay, do you fear it?
Then must I think you would not have it so.

BRUTUS. I would not, Cassius, yet I love him well.
But wherefore do you hold me here so long?
What is it that you would impart to me?
If it be aught toward the general good,
Set honour in one eye and death i’ the other
And I will look on both indifferently.

For let the gods so speed me as I love
The name of honor more than I fear death.

{Shakespeare—Julius Cæsar. Act I. Sc. 2.}.

Jonge lui, domme lui ; oude lui, koude lui. [Dut.] {Proverb“Young folk, silly folk; old folk, cold folk.” }.

Come Sleep, O Sleep! the certain knot of peace,
The baiting place of wit, the balm of woe,
The poor man’s wealth, the prisoner’s release,
The indifferent judge between the high and low.

{Sir Philip Sidney—Astrophel and Stella. No. 39.}.

Ungfang heiß, Mittel lau, ende kalt. [Ger.] {Proverb“The beginning hot, the middle lukewarm, the end cold.” }.

HAMLET. My excellent good friends! How dost thou, Guildenstern? Ah,
Rosencrantz! Good lads, how do ye both?

ROSENCRANTZ. As the indifferent children of the earth. 

{Shakespeare—Hamlet. Act II. Sc. 2.}.

CASSIUS. And why should Caesar be a tyrant then?
Poor man! I know he would not be a wolf
But that he sees the Romans are but sheep.
He were no lion, were not Romans hinds.
Those that with haste will make a mighty fire
Begin it with weak straws. What trash is Rome,
What rubbish, and what offal, when it serves
For the base matter to illuminate
So vile a thing as Caesar? But, O grief,
Where hast thou led me? I perhaps speak this
Before a willing bondman; then I know
My answer must be made. But I am arm’d,
And dangers are to me indifferent.

{Shakespeare—Julius Cæsar. Act I. Sc. 3.}.

We must now take leave of Arcadia, and those amiable people practising the rural virtues there, and travel back to London, to inquire what has become of Miss Amelia “We don’t care a fig for her,” writes some unknown correspondent with a pretty little handwriting and a pink seal to her note. “She is fade and insipid,” and adds some more kind remarks in this strain, which I should never have repeated at all, but that they are in truth prodigiously complimentary to the young lady whom they concern.

{William Makepeace Thackeray—Vanity Fair. Ch. XII. Quite a Sentimental Chapter.}.

pngLady Middleton was equally pleased with Mrs. Dashwood. There was a kind of cold hearted selfishness on both sides, which mutually attracted them; and they sympathised with each other in an insipid propriety of demeanor, and a general want of understanding.

{Jane Austen—Sense and Sensibility. Ch. 34.},

Now, too, the firmament began to spangle itself with stars; and since the earth is equally a star, and is peopled with humankind, I found myself longing to traverse every road throughout the universe, and to behold, dispassionately, all the joys and sorrows of life, and to join my fellows in drinking honey mixed with gall.

{Maxim Gorky—Through Russia. The Dead Man.}.


Four yojanas on from this place to the east brought the travellers to the confluence of the five rivers. 1 When Ananda was going from Magadha 2 to Vaisali, wishing his pari-nirvana to take place (there), the devas informed king Ajatasatru 3 of it, and the king immediately pursued him, in his own grand carriage, with a body of soldiers, and had reached the river. (On the other hand), the Lichchhavis of Vaisali had heard that Amanda was coming (to their city), and they on their part came to meet him. (In this way), they all arrived together at the river, and Ananda considered that, if he went forward, king Ajatasatru would be very angry, while, if he went back, the Lichchhavis would resent his conduct. He thereupon in the very middle of the river burnt his body in a fiery ecstasy of Samadhi, 4 and his pari-nirvana was attained. He divided his body (also) into two, (leaving) the half of it on each bank; so that each of the two kings got one half as a (sacred) relic, and took it back (to his own capital), and there raised a tope over it.

1. This spot does not appear to have been identified. It could not be far from Patna.

2. Magadha was for some time the headquarters of Buddhism; the holy land, covered with viharas; a fact perpetuated, as has been observed in a previous note, in the name of the present Behar, the southern portion of which corresponds to the ancient kingdom of Magadha.

3. In Singhalese, Ajasat. See the account of his conversion in M. B., pp. 321-326. He was the son of king Bimbisara, who was one of the first royal converts to Buddhism. Ajasat murdered his father, or at least wrought his death; and was at first opposed to Sakyamuni, and a favourer of Devadatta. When converted, he became famous for his liberality in almsgiving.

4. Eitel has a long article (pp. 114, 115) on the meaning of Samadhi, which is one of the seven sections of wisdom (bodhyanga). Hardy defines it as meaning “perfect tranquillity;” Turnour, as “meditative abstraction;” Burnouf, as “self-control;” and Edkins, as “ecstatic reverie.” “Samadhi,” says Eitel, “signifies the highest pitch of abstract, ecstatic meditation; a state of absolute indifference to all influences from within or without; a state of torpor of both the material and spiritual forces of vitality; a sort of terrestrial nirvana, consistently culminating in total destruction of life.” He then quotes apparently the language of the text, “He consumed his body by Agni (the fire of) Samadhi,” and says it is “a common expression for the effects of such ecstatic, ultra-mystic self-annihilation.” All this is simply “a darkening of counsel by words without knowledge.” Some facts concerning the death of Ananda are hidden beneath the darkness of the phraseology, which it is impossible for us to ascertain. By or in Samadhi he burns his body in the very middle of the river, and then he divides the relic of the burnt body into two parts (for so evidently Fa-hien intended his narration to be taken), and leaves one half on each bank. The account of Ananda’s death in Nien-ch’ang’s “History of Buddha and the Patriarchs” is much more extravagant. Crowds of men and devas are brought together to witness it. The body is divided into four parts. One is conveyed to the Tushita heaven; a second, to the palace of a certain Naga king; a third is given to Ajatasatru; and the fourth to the Lichchhavis. What it all really means I cannot tell.

{Fa-Hien—Record of Buddhistic Kingdoms. Ch. XXVI. Remarkable Death of Ananda.}.

See also Vladimir Solovyof on the negative doctrine of Nirvana in Phrases for Inexistence.

See also Vladimir Solovyof on compassion and indifference in Phrases for Pity.

Roget’s Thesaurus 1911. Compiled, edited and supplemented by Nicholas Shea. Dev version 1.7.9b Compiled on: 19 January 2022 at 05:16:38
CORRECTED HEADS: 1 to 905; CORRECTED QUOTES: 1 to 905; ALL OTHER HEADS & QUOTES IN PROGRESS. www.neolithicsphere.com

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