What is another word for hang about?

Pronunciation: [hˈaŋ ɐbˈa͡ʊt] (IPA)

The phrase "hang about" means to stay in a place for no particular reason or purpose. There are several synonyms for this phrase, including "lounge", "loiter", "linger", "dawdle", "delay", "procrastinate" and "waste time". These words each convey a sense of idleness or lack of action, and can be used interchangeably depending on the context in which they are used. For example, you might say "I'm just hanging about waiting for my friend to arrive", or "I'm procrastinating on my work by hanging about on social media". No matter which synonym you choose, the idea is the same: staying in one place without getting much done.

What are the hypernyms for Hang about?

A hypernym is a word with a broad meaning that encompasses more specific words called hyponyms.

What are the opposite words for hang about?

Hang about is a phrasal verb that is often used to describe lingering or waiting around without any specific purpose. Antonyms for this phrase may include words like depart, leave, go, and move on. These words all suggest an action of movement or departure from a location. Additionally, synonyms for hang about could also provide some antonyms such as hurry, hustle, and progress. These words connote a sense of urgency or purposeful movement rather than aimlessly lingering. In summary, hang about's antonyms collectively convey the idea of motion, direction and a sense of purposeful activity.

What are the antonyms for Hang about?

Famous quotes with Hang about

  • For myself and my loved ones, I want the heat, which comes at the speed of light. I don’t want to have to hang about for the blast, which idles along at the speed of sound.
    Martin Amis
  • I am distinctly opposed to visibly arrogant and arbitrary extremes of government—but this is simply because I wish the safety of an artistic and intellectual civilisation to be secure, not because I have any sympathy with the coarse-grained herd who would menace the civilisation if not placated by sops. Surely you can see the profound and abysmal difference between this emotional attitude and the attitude of the democratic reformer who becomes wildly excited over the "wrongs of the masses". This reformer has uppermost in his mind the welfare of those masses themselves—he feels with them, takes up a mental-emotional point of view as one of them, regards their advancement as his prime objective independently of anything else, and would willingly sacrifice the finest fruits of the civilisation for the sake of stuffing their bellies and giving them two cinema shows instead of one per day. I, on the other hand, don't give a hang about the masses except so far as I think deliberate cruelty is coarse and unaesthetic—be it towards horses, oxen, undeveloped men, dogs, negroes, or poultry. All that I care about is —the state of development and organisation which is capable of gratifying the complex mental-emotional-aesthetic needs of highly evolved and acutely sensitive men. Any I may feel in the whole matter is not for the woes of the downtrodden, but for the threat of social unrest to the traditional institutions of the civilisation. The reformer cares only for the masses, but may make concessions to the civilisation. I care only for the civilisation, but may make concessions to the masses. Do you not see the antipodal difference between the two positions? Both the reformer and I may unite in opposing an unworkably arrogant piece of legislation, but the motivating reasons will be absolutely antithetical. He wants to give the crowd as as can be given them without wrecking all semblance of civilisation, whereas I want to give them only as much as can be given them without even slightly impairing the level of national culture. ... He works for as democratic a government ; I for as aristocratic a one . But both recognise the limitations of possibility.
    H. P. Lovecraft

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