We want to value, above all, our independence, because sometimes we consider that needing others is a personal and social weakness. We argue, then, that our self-sufficiency and autonomy are the cardinal virtues of our interpersonal relationships. We leave such weaknesses for the elderly, the sick, children and other socially weak.
Perhaps due to the above we do not get indignant or indignant very selectively. Much less we assume a commitment. We can add that the social commitment is somewhat controversial and often rejected, insofar as it is an inconvenience for the independent subject or for it to express its independence.
Indignation contains the rejection of certain actions, and sometimes anger for those same acts. Such passion or anger should have something useful and even something good. We think of a well-managed anger, it sounds strange, but it must be a desire that does not incite us because of hatred to do wrong to whom we hate. But to be attentive to injustice.
Anger as passion unleashed engenders the desire to avenge us who has shown contempt. In an act of disdain, a vexation or an outrage. We perceive this action as something unjust and unmerited, with no other reason than to like to hurt, to outrage or despise ourselves or another.
However, on a daily basis, we are more indignant with friends than with those with whom we have little friendship or with whom we only know superficially. Since we expect more from friends, than from others. And our indignation is usually greater anger if we are in a situation of inferiority, for example, if we are sick or if we are bad economically. We get irritated against those who are indifferent to such situations, which necessarily do not have to do directly with us.
What provokes our indignation is the lack of consideration for others and for us, the non-recognition of what we are, being branded as inferior, being annulled or not being seen. That they ignore us in a rampant way.