Media, marketers, politicians, youth workers and researchers have been implicated in perpetuating the fear of youth. Since young people in developed countries are expected to stay out of the workforce, any role for them outside that of consumer is potentially threatening to adults. Selling safety to parents and teachers has also been a driving force, as home security systems, cellphones, and computer surveillance usage is marketed to parents; and x-ray machines, metal detectors and closed-circuit television are increasingly sold to schools on the premise that young people are not to be trusted. These steps are in spite of the fact that experience consistently shows that monitoring youth does little to prevent violence or tragedy: the Columbine High School massacre occurred in a building with video surveillance and in-building police.

The very creation of the terms youth, adolescence and teenager have all been attributed to the fear of youth. As the western world became more industrialized, young people were increasingly driven from the workforce, including involuntary and voluntary positions, and into increasingly total institutions where they lost personal autonomy in favor of social control. Government policies outside of schools have been implicated as well, as over the last forty years curfews, anti-loitering and anti-cruising laws, and other legislation apparently targeted at teenagers have taken hold across the country. Courts have increasingly ruled against youth rights, as well. Before the 1940s "teenagers" were not listed in newspaper headlines, because as a group they did not exist. The impact of youth since World War II on western society has been immense, largely driven by marketing that proponents them as the "Other". In turn, youth are caused to behave in ways that appear different from adults. This has led to the phenomenon of youth, and in turn has created a perpetuated fear of them.

A specific fear of clowns has sometimes been discussed in terms of a specific phobia. The term "" is a neologism coined in the context of informal ""-phobia" lists".

The term is not listed in the World Health Organisation's ICD-10 nor in the American Psychiatric Association's DSM-5 categorization of disorders.

Triskaidekaphobia (, or ; from Greek "tris" meaning "three", "kai" meaning "and", "deka" meaning "10" and "phobos" meaning "fear") is fear or avoidance of the number . It is also a reason for the fear of Friday the 13th, called "paraskevidekatriaphobia" (from Παρασκευή "Paraskevi", Greek for Friday) or "friggatriskaidekaphobia" (after Frigg, the Norse goddess after whom Friday is named in English).

The term was used as early as in 1910 by Isador Coriat in "Abnormal Psychology".

Like astraphobia, lilapsophobia is a common fear for children, although less common. Because children are just learning to distinguish between fantasy and reality, major storm broadcasts on television or discussion by parents can cause fear that the storm is coming with a tornadic potential or a hurricane.

Because fear is a part of normal child development, this phobia is not diagnosed unless if persisted for more than six months. Parents should conquer the child's fear by telling them how rare the major storms that hit hometown area are.

Fear of bats, sometimes called chiroptophobia (from the Greek χείρ - "cheir", "hand" and πτερόν - "pteron", "wing" referring to the order of the bats, and φόβος - "phobos", meaning "fear"), is a specific phobia associated with bats and to common negative stereotypes and fear of bats.

Chang (; ) and Eng (; ) Bunker (May 11, 1811 – January 17, 1874) were Thai-American conjoined twin brothers whose condition and birthplace became the basis for the term "Siamese twins".

Fear of being buried alive is the fear of being placed in a grave while still alive as a result of being incorrectly pronounced dead. The abnormal, psychopathological version of this fear is referred to as taphophobia (from Greek τάφος - "taphos", "grave, tomb" and φόβος - "phobos", "fear"), which is translated as "fear of graves".

Before the advent of modern medicine, the fear was not entirely irrational. Throughout history, there have been numerous cases of people being buried alive by accident. In 1905, the English reformer William Tebb collected accounts of premature burial. He found 219 cases of near live burial, 149 actual live burials, 10 cases of live dissection and 2 cases of awakening while being embalmed.

The 18th century had seen the development of mouth-to-mouth resuscitation and crude defibrillation techniques to revive persons considered dead, and the Royal Humane Society had been formed as the Society for the Recovery of Persons Apparently Drowned. In 1896, an American funeral director, T. M. Montgomery, reported that "nearly 2% of those exhumed were no doubt victims of suspended animation", although folklorist Paul Barber has argued that the incidence of burial alive has been overestimated, and that the normal effects of decomposition are mistaken for signs of life.

There have been many urban legends of people being accidentally buried alive. Legends included elements such as someone entering into the state of sopor or coma, only to wake up years later and die a horrible death. Other legends tell of coffins opened to find a corpse with a long beard or corpses with the hands raised and palms turned upward. Of note is a legend about the premature burial of Ann Hill Carter Lee, the wife of Henry Lee III. On his deathbed in 1799, George Washington made his attendants promise not to bury him for two days.

Literature found fertile ground in exploring the natural fear of being buried alive. One of Edgar Allan Poe's horror stories, "The Premature Burial", is about a person suffering from taphophobia. Other Poe stories about premature burial are "The Fall of the House of Usher" and "The Cask of Amontillado"—and to a lesser extent, “The Black Cat”.

Fear of being buried alive was elaborated to the extent that those who could afford it would make all sorts of arrangements for the construction of a safety coffin to ensure this would be avoided (e.g., glass lids for observation, ropes to bells for signaling, and breathing pipes for survival until rescued).

An urban legend states that the sayings "Saved by the bell" and "Dead ringer" are both derived from the notion of having a rope attached to a bell outside the coffin that could alert people that the recently buried person is not yet deceased; these theories have been proven a hoax.

The Number of the Beast (, "Arithmos tou Thēriou") is a term in the Book of Revelation, of the New Testament, that is associated with the Beast of Revelation in chapter 13. In most manuscripts of the New Testament and in English translations of the Bible, the number of the beast is 666. Papyrus 115 (which is the oldest preserved manuscript of the "Revelation" ), as well as other ancient sources like "Codex Ephraemi Rescriptus", give the Number of the Beast as 616 (), not 666; critical editions of the Greek text, such as the Novum Testamentum Graece, note 616 as a variant.

Ephebiphobia is the fear of youth. First coined as the "fear or loathing of teenagers", today the phenomenon is recognized as the "inaccurate, exaggerated and sensational characterization of young people" in a range of settings around the world. Studies of the fear of youth occur in sociology and youth studies.

Lilapsophobes spend a lot of time watching the weather or checking weather online to keep an eye out for oncoming storms. When a storm hits, sufferers either watch for severe weather alerts constantly or take cover, like under the bed or in the windowless room. In the extreme cases, sufferers take tornado shelter as soon as rain starts falling, usually in the basement or storm shelter. Sufferers who have weather radio or mobile phones can watch the radar and alerts using it while hiding.

Contrary to a widespread misconception, only 3 species of bats feed on blood, and these species only live in Latin America. Common ignorance often leads to misidentification.

At the same time, the fear of bats may be naturally reinforced by the natural startle response experienced by an unsuspecting person, e.g., when a disturbed colony of bats dashes out of a cave. In fact, the majority of bats, specifically the microbats which make up the majority of species, are terrified of humans and see man as a potential predator; bats disturbed in their roost instinctively flee as fast as they can, with maternity colonies sometimes abandoning their babies since they are desperate to escape.

Often, people fear bats due to the possibility of contracting rabies, but only 0.5% of vampire bats carry rabies.

For a long time, the fear of falling was merely believed to be a result of the psychological trauma of a fall, also called "post-fall syndrome". This syndrome was first mentioned in 1982 by Murphy and Isaacs, who noticed that after a fall, ambulatory persons developed intense fear and walking disorders. Fear of falling has been identified as one of the key symptoms of this syndrome. Since that time, FOF has gained recognition as a specific health problem among older adults. However, FOF was also commonly found among elderly persons who had not yet experienced a fall.

Prevalence of FOF appears to increase with age and to be higher in women. Age remains significant in multiple logistic regression analyses. The results of different studies have reported gender as a somewhat significant risk factor for fear of falling. Other risk factors of fear of falling in the elderly include dizziness, self-rated health status, depression, and problems with gait and balance.

Discriminatory aspects of ageism have been strongly linked to gerontophobia. This irrational fear or hatred of the elderly is associated with the fact that someday all young people will grow old and that old age is associated with death. This unwillingness to accept death manifests in feelings of hostility and discriminatory acts towards the elderly. This source is irrelevant as it too has aged out of the scope of sociological bearing >

Negative experiences with horses during one's childhood may give rise to this phobia. Equinophobia may also be triggered by a fall from a horse. In many cases, people begin to avoid horses and this gradually develops from fear to a full-blown phobia.

The phobia can also be caused by a simple fear of the animal itself. A horse's imposing size and weight and large teeth may scare some people, especially children.

Negative media portrayals of horses and stallions may add to one's fears.

The alternative view is that the dangers, such as from spiders, are overrated and not sufficient to influence evolution. Instead, inheriting phobias would have restrictive and debilitating effects upon survival, rather than being an aid. For some communities such as in Papua New Guinea, Cambodia and South America (except Chile, Colombia, Brazil, Uruguay, Argentina and Bolivia), spiders are included in traditional foods. This suggests arachnophobia may be a cultural, rather than genetic trait.

The fear of ghosts in many human cultures is based on beliefs that some ghosts may be malevolent towards people and dangerous (within the range of all possible attitudes, including mischievous, benign, indifferent, etc.). It is related to fear of the dark.

The fear of ghosts is sometimes referred to as phasmophobia and erroneously spectrophobia, the latter being an established term for fear of mirrors and one's own reflections.

The word "pedophobia" comes from the Greek roots παιδ- "paid-" "child" and φόβος "-phóbos" "fear".

The fear of crime refers to the fear of being a victim of crime as opposed to the actual probability of being a victim of crime.

The fear of crime, along with fear of the streets and the fear of youth, is said to have been in Western culture for "time immemorial". While fear of crime can be differentiated into public feelings, thoughts and behaviors about the personal risk of criminal victimization, distinctions can also be made between the tendency to see situations as fearful, the actual experience while in those situations, and broader expressions about the cultural and social significance of crime and symbols of crime in people's neighborhoods and in their daily, symbolic lives.

Importantly, feelings, thoughts and behaviors can have a number of functional and dysfunctional effects on individual and group life, depending on actual risk and people's subjective approaches to danger. On a negative side, they can erode public health and psychological well-being; they can alter routine activities and habits; they can contribute to some places turning into 'no-go' areas via a withdrawal from community; and they can drain community cohesion, trust and neighborhood stability. Some degree of emotional response can be healthy: psychologists have long highlighted the fact that some degree of worry can be a problem-solving activity, motivating care and precaution, underlining the distinction between low-level anxieties that motivate caution and counter-productive worries that damage well-being.

Factors influencing the fear of crime include the psychology of risk perception, circulating representations of the risk of victimization (chiefly via interpersonal communication and the mass media), public perceptions of neighborhood stability and breakdown, the influence of neighbourhood context, and broader factors where anxieties about crime express anxieties about the pace and direction of social change. There are also some wider cultural influences. For example, some have argued that modern times have left people especially sensitive to issues of safety and insecurity.

Exposure therapy has been proven as an effective treatment for people who have a fear of bees. It is recommended that people place themselves in a comfortable open environment, such as a park or garden, and gradually over a prolonged period of time move closer to the bees. This process should not be rushed, it may take many months spent watching bees before people feel comfortable in their presence.

Apiphobia is one of the zoophobias prevalent in young children and may prevent them from taking part in any outdoor activities. Older people control the natural fear of bees more easily. However, some adults face hardships of controlling the fear of bees.

A recommended way of overcoming child's fear of bees is training to face fears (a common approach for treating specific phobias). Programs vary.

Psychonalysts, starting from Freud himself, associated sensations towards travel by train with sexuality. In 1906 Freud wrote that the link of railway travel and sexuality derives from the pleasurable sensation of shaking during the travel. Therefore, in the event of repression of sexuality the person will experience anxiety when confronted with railway travel. Karl Abraham interpreted the fear of the uncontrollable motion of a train as a projection of the fear of uncontrolled sexuality. Wilhelm Stekel (1908) also associated train phobia with rocking sensation, but in addition to libido repression, he associated it with the embarrassment with the reminiscences of the rocking sensation of the early childhood.

Studies done by psychologists Eleanor J. Gibson and Richard D. Walk have further explained the nature of this fear. One of their more famous studies is the "visual cliff. Below is their description of the cliff:

Thirty-six infants were tested in their experiments, ranging from six to fourteen months. Gibson and Walk found that when placed on the board, 27 of the infants would crawl on the shallow side when called by their mothers; only three ventured off the "edge" of the cliff. Many infants would crawl away from their mothers who were calling from the deep end, and some would cry because they couldn’t reach their mothers without crossing an apparent chasm. Some would pat the glass on the deep end, but even with this assurance would not crawl on the glass. These results, although unable to prove that this fear is innate, indicate that most human infants have well developed depth perception and are able to make the connection between depth and the danger that accompanies falling.

The fear of trains is anxiety and fear associated with trains, railways, and railway travel.

Equinophobia or hippophobia is a psychological fear of horses. "Equinophobia" is derived from the Greek word φόβος ("phóbos"), meaning "fear" and the Latin word "equus", meaning "horse". The term "hippophobia" is also derived from the Greek word "phóbos" with the prefix derived from the Greek word for horse, ἵππος ("híppos").

An example of the phobia can be found in Freud's psychoanalytic study of Little Hans.

Anxiety around mirrors and at all costs staying away from mirrors

The phobia manifests itself in different ways. For most people it is less about fear than about loathing, similar to the reaction many people have to snakes or rats. Some people experience it almost all the time, others just in response to direct stimuli. Some possible situations that can trigger the loathing of cats are: hearing purring, seeing a cat in real life, imagining the possibility of a cat touching or rubbing against one, the thought of meeting a cat in the dark, seeing the staring eyes of a cat (cats have the tendency to stare at passers-by) cats in pictures and on television, and cat-like toys and cat-like fur. Big cats such as lions or tigers can also trigger the stimuli associated with a phobia.