The mental health community does not recognize work aversion as an illness or disease and therefore no medically recognized treatments exist. Those attempting to treat work aversion as an illness may use psychotherapy, counseling, medication, or some more unusual forms of treatment.

In the case where the person has not worked for a while due to a workplace injury, work-hardening can be used to build strength. The person works for a brief period of time in the first week, such as two hours per day and increases the amount of work each week until full-time hours are reached.

Aversion to happiness, also called cherophobia or fear of happiness, is an attitude towards happiness in which individuals may deliberately avoid experiences that invoke positive emotions or happiness.

One of several reasons that cherophobia may develop is the belief that when one becomes happy, a negative event will soon occur that will taint their happiness, as if that individual is being punished for satisfaction. This belief is thought to be more prevalent in non-Western cultures. In Western cultures, such as American culture, "it is almost taken for granted that happiness is one of the most important values guiding people’s lives." Western cultures are more driven by an urge to maximize happiness and minimize sadness. Failing to appear happy is often a cause for concern. Its value is echoed through Western positive psychology and research on subjective well-being.. Fear of happiness is associated with fragility of happiness beliefs, suggesting that one of the causes of aversion to happiness may be the belief that happiness is unstable and fragile . Fear of happiness has also been linked to avoidant and anxious attachment styles.

Work aversion usually occurs in persons who have previously been employed, and can have a variety of causes. These include:

- Boredom with work: Holding a boring job early in life can lead to the impression later that all work is boring.

Hedonophobia is an excessive fear or aversion to obtaining pleasure. The purported background of some such associated feelings may be due to an egalitarian-related sentiment, whereby one feels a sense of solidarity with individuals in the lowest Human Development Index countries. For others, a recurring thought that some things are too good to be true has resulted in an ingrainedness that they are not entitled to feel too good. The condition is relatively rare. Sometimes, it can be triggered by a religious upbringing wherein asceticism is propounded.

Hedonophobia is formally defined as the fear of experiencing pleasure. 'Hedon' or 'hedone' comes from ancient Greek, meaning 'pleasure' + fear: 'phobia'. Hedonophobia is the inability to enjoy pleasurable experiences, and is often a persistent malady. Diagnosis of the condition is usually related to the age of 'maturity' in each country where the syndrome exists. For instance, in the US a person must be 18 years old to be considered an adult, whereas in Canada he or she must be 18 or 19 years old, depending on the province of residence. Globally, the ages range from (+/-) 12 to 24 years and are mainly determined by traditional ethical practices from previous societies. High anxiety, panic attacks, and extreme fear are symptoms that can result from anticipating pleasure of any kind. Expecting or anticipating pleasure at some point in the future can also trigger an attack.

Hedonophobics have a type of guilt about feeling pleasure or experiencing pleasurable sensations, due to a cultural background or training (either religious or cultural) that eschews pleasurable pursuits as frivolous or inappropriate. Oftentimes, social guilt is connected to having fun while others are suffering, and is common for those who feel undeserving or have self-worth issues to work through. Also, there is a sense that they shouldn't be given pleasures due to their lack of performance in life, and because they have done things that are deemed "wrong" or "undeserving."

To determine the depth of the diagnosis for those who suffer from hedonophobia, background is crucial. For example, when a child is taught that a strong work ethic is all that makes them worthy of the good things in life, guilt becomes a motivator to move away from pleasure when they begin to experience it. The individual learns that pleasures are bad, and feeling good is not as sanctified as being empathetic towards those who suffer.

C.B.T. (Cognitive Behavioral Therapy) is an effective approach to the resolution of past beliefs that infiltrate and affect the sufferer's current responses to various situations. Medication is only necessary when there is an interference in the person's normal daily functioning. Various techniques are used by those afflicted with the condition to hide, camouflage or mask their aversion to pleasure.

Any relationship that includes things that are pleasurable is re-established when the sufferer learns that he is not worthy of anything pleasurable, or that he only deserves the opposite of those things which are pleasurable. A disconnect is necessary to determine the sufferer's lack of ability to intervene in the overall process.

Travel aversion, not to be confused with "hodophobia", is a condition experienced by people that dislike or disapprove traveling. People who abstain from travel may see traveling more as a chore than as a leisure.

Travel-averse people feel well enough at home, and do not see the point in traveling. The reason may be that the effort required to organize a trip is too demanding to them, especially since they are not prepared, and the stress included in traveling and orienting oneself in an unknown environment may prevent any enjoyment during the travel. A travel aversive will typically not enjoy his staying abroad, especially if he is traveling alone for a short period.

Most of the reasons motivating people to travel seems futile to travel aversives. Their main considerations include the high resource consumption induced by traveling, which entails that traveling should be reserved to necessary cases, and should be avoided otherwise. Traveling is advanced as a non-ecological lifestyle, and such people enjoy simple living, in which one individual seeks to satisfy only its needs, and heavily considers the reasons for satisfying his wants. Traveling appears to them as another facet of consumerism.

Travel aversives do not experience post-vacation blues. They feel rather happy about being back into their usual habits. Travel aversives tend to look for a stable lifestyle devoid of any unforeseen events, so as to feel comfortable about the near future. Traveling does not fit in this lifestyle, since many contingencies can happen, with sometimes highly displeasing consequences.

Cyberphobia is a concept introduced in 1980, described as a specific phobia expressed as "an irrational fear of or aversion to computers" or more generally, a fear and/or inability to learn about new technologies.

Some forms of cyberphobia may range from the more passive forms of technophobia of those who are indifferent toward cyberspace to the responses of those who see digital technology as a medium of intrusive surveillance; more extreme responses may involve anti-technological paranoia expressed by social movements that radically oppose ‘technological society’ and ‘the New World Order’.

There are different ways that someone could experience cyberphobia. Teachers may experience a form of cyberphobia if they are forced to change their way of teaching. Another way people may experience cyberphobia is if they feel that they are incompetent, or that the new technology is not needed to advance in life, or that they feel that they lack skills for the new age of technology. Another way people may experience cyberphobia is if they feel like they are going to lose control, or the new technology will affect their status in life.

Research shows that opposition to attitudinal change can gradually give way to acceptance with the passage of time. Attitudinal change towards acceptance may be a slow and even tedious experience for some teachers.

Geoff Cole and Arnold Wilkins of the University of Essex's Centre for Brain Science were the first scientists to publish on the phenomenon. They believe the reaction is based on a biological revulsion, rather than a learned cultural fear. In a 2013 article in "Psychological Science", Cole and Wilkins write that the reaction is based on "the primitive portion of the brain" that associates the shapes with danger, and that it is an "unconscious reflex reaction". Imagery of various poisonous animals (for example, certain types of snakes, insects, and spiders) have the same visual characteristics. Because of this, Cole and Wilkins hypothesized that trypophobia has an evolutionary basis meant to alert humans of dangerous organisms. They believed this to be an evolutionary advantage, although it also causes people to fear harmless objects.

Cole and Wilkins analyzed videos and images containing clusters of holes, with the images presented in an arrangement that was considered to rank the likelihood they will induce fear. Early images in the series include fruits such as oranges and pomegranates. Then, clusters of holes with a possible association with danger are presented, such as honeycombs, frogs, and insects and arachnids. Finally, images feature wounds and diseases. Using this data, Cole and Wilkins analyzed example images and believe that the images had "unique characteristics". In another research article, An Trong Dinh Le, Cole and Wilkins developed a symptom questionnaire that they say can be used to identify trypophobia.

Cole and Wilkins also stated that "given the large number of images associated with trypophobia, some of which do not contain clusters of holes but clusters of other objects, these results suggest that holes alone are unlikely to be the only cause for this condition" and they "consider that the fear of holes does not accurately reflect the condition."

Other researches have speculated that the images could be perceived as cues to infectious disease (similar to reactions to images of leprosy, smallpox and measles, which manifest as small bumps and clusters on the skin) or parasites, which could be alerts that give one a survival advantage. That the images invoke thoughts of decay, which is why mold on bread or vegetables have certain visual cues and characteristics similar to trypophobic stimuli, has also been theorized. Conversely, psychiatrist Carol Mathews believes that trypophobic responses are more likely from priming and conditioning.

Wilkins and Le also considered that the discomfort from trypophobic images is due to the geometry of the holes making excessive demands on the brain; they stated that these excessive demands may cause visual discomfort, eyestrain or headache, adding that these images have mathematical properties that cannot be processed efficiently by the brain and therefore require more brain oxygenation. Wilkins and researcher Paul Hibbard proposed that the discomfort occurs when people avoid looking at the images because they require excessive brain oxygenation, adding that the brain uses about 20 per cent of the body's energy, and its energy usage needs to be kept to a minimum. They stated that mold and skin diseases can provoke disgust in most people, regardless of whether or not the people have trypophobia, and that they are investigating why some people and not others experience an emotional response in these cases.

There are four major reasons why cherophobes avoid happiness: "believing that being happy will provoke bad things to happen; that happiness will make you a worse person; that expressing happiness is bad for you and others; and that pursuing happiness is bad for you and others". For example, "some people—in Western and Eastern cultures—are wary of happiness because they believe that bad things, such as unhappiness, suffering, and death, tend to happen to happy people."

These findings "call into question the notion that happiness is the ultimate goal, a belief echoed in any number of articles and self-help publications about whether certain choices are likely to make you happy". Also, "in cultures that believe worldly happiness to be associated with sin, shallowness, and moral decline will actually feel less satisfied when their lives are (by other standards) going well", so measures of personal happiness cannot simply be considered a yardstick for satisfaction with one's life, and attitudes such as aversion to happiness have important implications for measuring happiness across cultures and ranking nations on happiness scores.

There are no documented treatments for trypophobia, but exposure therapy, which has been used to treat phobias, is likely to be effective for treating trypophobia.

A pseudophobia is a purported irrational aversion or fear whose existence is as yet unproven. Examples of this type of condition include schoolphobia and separation anxiety. The term has also been applied to first time fathers and mothers who have an exorbitant fear of hurting their own infant child due to an exaggerated perception of their fragility. John Bowlby has described the agoraphobic condition as a pseudophobia. These features may in actuality encompass a reaction to a lack of a secure refuge or other underlying pathological processes. Its origin typically derives from some dreaded memory.

Bibliomania can be a symptom of obsessive–compulsive disorder which involves the collecting or even hoarding of books to the point where social relations or health are damaged.

In addition to celibacy, the theory cites declining numbers of marriages and declining birthrates in Japan. According to surveys conducted by the Japan Association for Sex Education, between 2011 and 2013, the number of female college students reporting to be virgins increased. Additionally, surveys conducted by the Japanese Family Planning Association (JFPA) indicated a high number of Japanese women who reported that they "were not interested in or despised sexual contact". Meanwhile, surveys conducted by the National Institute of Population and Social Security Research in Japan in 2008 and 2013, revealed that the number of Japanese men and women reporting to not be in any kind of romantic relationship grew by 10%.

The theory attributes two possible causes for these reports: the past two decades of economic stagnation as well as high gender inequality in Japan.

Refusal of work is behavior which refuses to adapt to regular employment.

As actual behavior, with or without a political or philosophical program, it has been practiced by various subcultures and individuals. Radical political positions have openly advocated refusal of work. From within Marxism it has been advocated by Paul Lafargue and the Italian workerist/autonomists (e.g. Antonio Negri, Mario Tronti), the French ultra-left (e.g. Échanges et Mouvement); and within anarchism (especially Bob Black and the post-left anarchy tendency).

Disability fraud is the receipt of payment(s) intended for the disabled from a government agency or private insurance company by one who should not be receiving them, or the receipt of a higher amount than one who is entitled to them should be receiving. There are various acts that may constitute disability fraud. These include feigning a medical problem in order to be declared disabled, exaggeration of an existing medical problem that potentially can but in reality does not render the person disabled, continuing to receive payments after having recovered from a medical problem, or continuing to receive payments while working (usually unreported) above the allowable level for those receiving the payments.

Disability fraud can be harder to detect than other forms of fraud, as the majority of people receiving disability payments (at least 90%) do not use a wheelchair or walker, while at the same time, many people who need wheelchairs would not qualify for disability payments. Since most disabilities are "silent" (meaning that they cannot be seen by others), it is not easy to visually determine if a person receiving disability is not disabled. Such people are often able to perform physical activities, but have some other underlying cause of their disability. It is therefore common for people to believe they must report a neighbor who they see, for example, climbing on the roof while collecting disability payments, but this is not always the case.

Meanwhile, true disability fraud cases exist, for which it is hard to determine the cause as being fraudulent. Often, the perpetrator claims to have a medical condition to be declared disabled. Some medical conditions are truly debilitating and make it impossible or difficult to work if one has them, but are hard to prove against one's own word that one does not have them. These include chronic fatigue syndrome, chronic pain, or various mental disorders. Even if one with one of them is viewed engaging in some other "work-like" activity not for pay, they may have difficulty holding a job.

It is possible that the illegal recipient of the disability payments is not truly disabled, and may have a case of work aversion, which in many countries is not alone considered a valid reason for being declared disabled, or the person may otherwise lack a work ethic. Others who are receiving payments are actually working, but are not reporting their employment and collecting their income in a manner that cannot easily be detected.

Disability fraud can result in denial of future benefits as well as criminal prosecution.

Ergophobia or ergasiophobia is an abnormal and persistent fear of (manual labor, non-manual labour, etc.) or finding employment. Ergophobia may also be a subset of either social phobia or performance anxiety. Sufferers of ergophobia experience undue anxiety about the workplace environment even though they realize their fear is irrational. Their fear may actually be a combination of fears, such as fear of failing at assigned tasks, speaking before groups at work (both of which are types of performance anxiety), socializing with co-workers (a type of social phobia), and other fears of emotional, psychological and/or physiological injuries.

The term "ergophobia" comes from the Greek "ergon" (work) and "phobos" (fear).

Hoplophobia is a political neologism coined by retired American military officer Jeff Cooper as a pejorative to describe an "irrational aversion to weapons." It is also used to describe the "fear of firearms" or the "fear of armed citizens." Hoplophobia is a political term and not a recognized medical phobia.

Celibacy syndrome (, "sekkusu shinai shōkōgun") is a media hypothesis proposing that a growing number of Japanese adults have lost interest in sexual activity and have also lost interest in romantic love, dating and marriage. The theory has been reported by unknown members of "Japan's media" according to journalist Abigail Haworth of "the Guardian". Following the report, the theory gained widespread attention in English media outlets in 2013, and was subsequently refuted by several journalists and bloggers.

Blood phobia is often caused by direct or vicarious trauma in childhood or adolescence. Though some have suggested a possible genetic link, a study of twins suggests that social learning and traumatic events, rather than genetics, is of greater significance.

The inclusion of “blood-injury phobia” within the category of specific or simple phobias in classificatory systems reflects a perception that fear has a primary role in the disorder. Consistent with this assumption, blood-injury phobia appears to share a common etiology with other phobias. Kendler, Neale, Kessler, Heath, and Eaves (1992) have argued from data comparing monozygotic with dizygotic twins that the genetic factor common to all phobias (agoraphobia, social phobia, and specific phobias), strongly predisposes a person to specific phobias.

The recognition of an inherited vulnerability common to all phobias is consistent with the notion that elevated trait anxiety predisposes one to anxiety disorders. Trait anxiety provides a background of affective arousal that permits a more rapid activation of the fight or flight response. With respect to specific activating events, conditioning is one way that stimuli become able to elicit anxiety (Rachman, 1991).

Accordingly, painful experiences can condition fear to blood-injury stimuli. Investigators typically classify around 60% of self-reported onsets of blood-injury phobia as beginning with conditioning experiences (Ost, 1991; Ost,

1992; Ost & Hugdahl, 1985; Thyer et al., 1985). However, examinations of available case-by-case verbal summaries call into question the conclusion that conditioning episodes are as prevalent as reported (see Mattick, Page, & Lampe, in press). For example, Thyer et al. (1985) identified a conditioning episode when a “patient received an injection at age 13 and fainted” (p. 455), and in another person when ‘at age six she heard her elementary school teacher give a talk on the circulatory system. This frightened the patient to the

point of syncope” (Thyer et al., 1988.)

Individual differences in the physiological stress response may also contribute to the development of emotional eating habits. Those whose adrenal glands naturally secrete larger quantities of glucocorticoids in response to a stressor are more inclined toward hyperphagia, which can act as a physiological catalyst for emotional eating. Additionally, those whose bodies require more time to clear the bloodstream of excess glucocorticoids are similarly predisposed. These biological factors can interact with environmental elements to further trigger hyperphagia, namely the type of stressor the individual is subjected to. Frequent intermittent stressors trigger repeated, sporadic releases of glucocorticoids broken up by intervals too short to allow for a complete return to baseline levels, leading to increased appetite. Those whose lifestyles or careers entail frequent intermittent stressors thus have greater biological incentive to develop patterns of emotional eating.

Sigmund Freud has footnoted the possibility that this fear may be derived from a lack of ingenuity allowing one to ornamentally distance the copulatory organs from the excretory organs. Such a condition can affect both men and women. For others, symptoms include what characterizes a panic attack. It does not necessarily have to be induced by an uncovered penis, but may also result from seeing the manbulging outline or curvature of the penis, perhaps through clothes consisting of thin fabric. In more extreme cases it has been likened to the fight or flight response ingrained within the human body wherein an individual ceases to be intimate with their male partner and is unable to visit mixed gender establishments where people are likely to wear more revealing clothing, such as a gym, beach, cinema or livingrooms with a switched on monitor. The fear can recur through any of the senses including accidental touch, sight, hearing the word penis or thinking about an erection. The phobia may have developed from a condition such as dyspareunia, a trauma (usually sexual) that occurred during childhood, but can also have a fortuitous origin. In literature covering human sexuality, it is used as an adjective only to negatively allude to penetrative sex acts. Men who have the phobia may try to avoid wearing jeans and other light fabrics, especially in public. Some analysts have purported that the condition may be inherited or may be a combination of genetic inheritance and life experiences. For men with the condition, one of the byproducts is difficulty consummating with a partner due to a sense of vulnerability. This vulnerability may have developed during childhood because they grew up being told by their parents that sex and its physiological functions were evil, sinful and dirty, but were subsequently unable to detach such shameful feelings nor reverse it upon reaching adulthood, even when romantic initiatives were subsequently approved of or encouraged by their parents.

Fear of fish or ichthyophobia ranges from cultural phenomena such as fear of eating fish, fear of touching raw fish, or fear of dead fish, up to irrational fear (specific phobia). Galeophobia is the fear specifically of sharks.

Phobias are a common form of anxiety disorders and distributions are heterogeneous by age and gender. An American study by the National Institute of Mental Health (NIMH) found that between 8.7 percent and 18.1 percent of Americans suffer from phobias, making it the most common mental illness among women in all age groups and the second most common illness among men older than 25. Between 4 percent and 10 percent of all children experience specific phobias during their lives, and social phobias occur in one percent to three percent of children and adolescents.

A Swedish study found that females have a higher incidence than males (26.5 percent for females and 12.4 percent for males). Among adults, 21.2 percent of women and 10.9 percent of men have a single specific phobia, while multiple phobias occur in 5.4 percent of females and 1.5 percent of males. Women are nearly four times as likely as men to have a fear of animals (12.1 percent in women and 3.3 percent in men) — a higher dimorphic than with all specific or generalized phobias or social phobias. Social phobias are more common in girls than in boys, while situational phobia occurs in 17.4 percent of women and 8.5 percent of men.

Data from the 2001–02 National Epidemiologic Survey on Alcohol and Related Conditions indicates a prevalence rate of 2.36% in the American general population. It appears to occur with equal frequency in males and females. In one study, it was seen in 14.7% of psychiatric outpatients.

In Scientology, an implant is a form of Thought insertion, similar to an engram but done deliberately and with evil intent. It is "an intentional installation of fixed ideas, contra-survival to the thetan".

The intention in the original engram or incident is to implant an idea or emotion or sensation, regarding some phenomenon etc. The intention in Scientology and Dianetics is to erase the compulsive or command effect of the idea, emotion, sensation, etc. so that the person can make a rational judgment and decision in the affected areas of life.

Scientology practices often have to do with addressing implants prior to the current lifetime — one of the most notable is the "R6 implant"; but in some cases current life implants are addressed. Examples of implants according to Scientology include Aversion therapy, Electroconvulsive therapy, hypnosis, various attempts at brainwashing, and the inducing of fear or terror. Note that this is not a complete list, as many kinds of incidents can include implants as an element.

Other important implants in Scientology doctrine include the Helatrobus implants, which Hubbard claimed occurred 382 trillion years ago to 52 trillion years ago by an alien nation called the Helatrobans, who sought to restrain human minds by capturing and brainwashing thetans. These implants are said to be responsible for the concept of Heaven.