Category Archives: Commentary and Analysis

What if Love—Not courage or Duty—is the Real Spark Behind Heroism?

Commentary and Analysis

By Scott T. Allison

More than 2,000 years ago, Plato’s Symposium explored love’s power to inspire acts of bravery. Phaedrus, the dialogue’s opening speaker, claimed that love could push even the most timid soul to risk everything. He imagined an army of lovers who would fight with unmatched valor, unwilling to appear weak before their beloveds. Love, in this sense, isn’t a soft emotion—it’s a force that fuels greatness.

This idea—that love drives heroism—has ancient roots, but it remains deeply relevant today. Across cultures and throughout history, the most profound acts of courage are often born not from duty or ambition, but from love in its many forms. Romantic love, yes—but also friendship, familial bonds, compassion, and even love of justice or humanity itself.

The Many Faces of Love

The Greeks had at least eight words for love:

  • Eros: passionate, romantic love
  • Philia: deep friendship
  • Storge: familial affection
  • Agape: selfless, unconditional love
  • Ludus: playful, flirtatious affection
  • Pragma: practical, enduring love
  • Philautia: self-love (healthy or narcissistic)
  • Mania: obsessive, intense love

Each of these can motivate heroic acts. A parent shielding a child (storge), a friend standing up for another (philia), a partner risking all for their beloved (eros), or someone acting out of universal compassion (agape)—these are all expressions of love leading to moral courage.

Heroism Isn’t Always Grand

We tend to think of heroes as warriors or saviors, but heroism often shows up in quiet, everyday ways. Love in action is what makes someone speak up for the marginalized, stand firm in the face of injustice, or care relentlessly for someone in need. Philosopher Simone Weil saw love as a kind of moral gravity—a pull toward the suffering of others. Psychologists like Erich Fromm and Viktor Frankl showed that love is an act, a commitment, a leap beyond self-interest.

Heroism as Embodied Love

So what exactly do we mean when we say “heroism is love in action”? It’s more than sentiment. It’s embodied—lived through our physical and relational presence. It’s when we show up. When we take a risk. When we put someone else’s well-being above our own, even in small ways.

Modern research supports this. Studies show that empathy and attachment—forms of love—predict acts of moral courage. Neuroscience reveals that witnessing compassion can create real physiological changes: warmth in the chest, goosebumps, a tear in the eye. These reactions often motivate us to act heroically ourselves.

Love Transforms Us

Joseph Campbell, in The Hero with a Thousand Faces, described the hero’s journey as a transformative adventure. What if love is the real engine behind that transformation? Love, like suffering, has the power to change us—but unlike suffering, we seek it. It’s a risk we take willingly.

When we say that heroism is love in action, we’re naming something ancient and intuitive: that real bravery often springs from deep emotional bonds. That standing up, speaking out, or sacrificing doesn’t come from abstract ideals alone—it comes from loving someone or something deeply enough to act.

Everyday Heroism

Most people, when asked who their greatest hero is, name a parent—often their mother. Why? Because mothers (and fathers) embody love through tireless, unglamorous acts of care, protection, and support. This, too, is heroism.

Love doesn’t need to be dramatic to be powerful. It lives in daily, often invisible acts of kindness and integrity. A caregiver tending to the elderly, a teacher advocating for a struggling student, a bystander stepping in—these are the thousand faces of love, each one heroic.

Why It Matters

Rethinking heroism as love in action expands our moral imagination. It says: you don’t need to be a soldier, activist, or first responder to be heroic. You need only to love with courage.

This perspective democratizes heroism. It welcomes us all into the circle of potential greatness—not because we seek glory, but because we care. And because we’re willing to act.

In the end, love isn’t just an emotion. It’s a call to action. And heroism, at its core, may simply be the choice to answer that call.

References

Allison, S. T. (2024a). Definitions and descriptions of heroism. In S. T. Allison, J. K. Beggan, and G. R. Goethals (Eds.), Encyclopedia of Heroism Studies. Springer.

Allison, S. T., Beggan, J. K., & Goethals, G. R. (Eds.) (2024). The encyclopedia of heroism studies. Springer.

Allison, S. T., Goethals, G. R., Marrinan, A. R., Parker, O. M., Spyrou, S. P., Stein, M. (2019). The metamorphosis of the hero: Principles, processes, and purpose. Frontiers in Psychology, 10, 606.

Campbell, J. (1949). The hero with a thousand faces. New World Library.

Frankl, V. (1946). Man’s search for meaning. Beacon Press.

Plato. (2008). Symposium (B. Jowett, Trans.). Project Gutenberg. (Original work published ca. 380 BCE)

Constructions of Heroism: How People Perceive, Create, and Establish Heroes

Commentary and Analysis

This post is based on the following chapter in the Encyclopedia of Heroism Studies:

  • Allison, S. T. (2024). Constructions of Heroism. In S. T. Allison, J. K. Beggan, and G. R. Goethals (Eds.), Encyclopedia of Heroism Studies. Springer Nature.

By Scott T. Allison

Heroism is considered a “construction” because it is a concept and set of behaviors that are shaped and defined by many aspects of people, society, and contexts. The perception of who is considered a hero, what heroic actions entail, and the qualities associated with heroism can vary significantly as a function of different types of constructions. There are at least 12 different ways that heroism has been constructed, as follows:

  1. Perceptual Construction

Gestalt principles of perceptual organization can contribute to seeing heroes where there may be none through the process of pattern recognition and the way our brains organize and interpret visual information (Goethals & Allison, 2019). Gestalt psychology emphasizes that the human mind tends to perceive objects and scenes as whole, organized entities rather than a collection of individual parts. This can lead to the perception of meaningful patterns even in ambiguous or random stimuli. Selective attention can lead to a biased perception, making certain individuals appear heroic even when their actions might not objectively warrant that label.

In addition, the Gestalt principle of closure refers to our tendency to mentally complete incomplete or fragmented information to perceive meaningful wholes. In the case of perceiving heroes, our minds may fill in gaps in information or actions, constructing a narrative that portrays certain individuals as heroic even if the complete story might not support that conclusion. The principle of proximity, moreover, suggests that objects that are close together in space tend to be perceived as belonging to the same group. In the context of seeing heroes, our minds may group together certain actions or individuals based on their proximity, even if the connections between them are tenuous or coincidental. This grouping can create the perception of heroism in individuals who may not have acted heroically at all.

  1. Mental Construction

Our minds and preconceived notions significantly impact our perception and interpretation of events, leading to constructions of heroism (Goethals & Allison, 2012). People tend to construct narratives about themselves and others based on schemas, scripts, stereotypes, biases, attribution theory, and other cognitive mechanisms grounded in psychology and neuroscience. Fiske and Taylor (2013) describe many cognitive biases than can lead to skewed constructions of heroism. For instance, the confirmation bias causes individuals to seek out evidence supporting preexisting assumptions while disregarding contradictory data. Similarly, fundamental attribution error attributes behavior solely to internal dispositions instead of external circumstances. Additionally, recency effect increases the likelihood of recalling more recent instances over older ones even if less significant. Lastly, availability heuristic magnifies importance of easily recalled instances over obscured incidents.

These cognitive processes shape how individuals assess heroism in ambiguous scenarios. If someone expects another person to display heroic behaviors because of gender, race, ethnicity, education, career choice, or another trait, then they might mistake everyday acts as extraordinary feats deserving recognition. Conversely, dismissing potential heroes due to negative characteristics or past mistakes prevents appreciating actual courage during crises. Therefore, understanding our innate tendencies helps avoid premature conclusions about hero status and encourages open-minded appraisals without jumping to hasty judgments based upon limited information or presupposed qualities.

  1. Motivational Construction

Motivational biases can strongly influence people’s perceptions of heroism. Becker’s (1973) concept of the universal urge to heroism refers to a fundamental desire within all human beings to strive for greatness and transcendence. According to Becker, people are driven by a deep longing to leave a lasting impact, to be significant, and to overcome their own mortality. The universal urge to heroism manifests itself in various forms, such as artistic creation, scientific discovery, spiritual enlightenment, political leadership, or acts of altruism and selfless sacrifice for others.

Goethals and Allison (2019) coined the phrase, the romance of heroism, referring to people’s idealistic and quixotic notions of heroes and heroic leadership. This romantic longing for heroes fuels romanticized ideas about who heroes are, what they are like, and when they should emerge. The romance of heroism leads to exaggerated perceptions of the heroic qualities in certain types of people, especially under conditions of stress and uncertainty. This explains why observers frequently imbue heroic attributes onto public figures possessing qualities matching their private aspirations for esteem, love, belonging, respect, admiration, validation, success, wealth, celebrity, and significance. As a result, individuals often idealize or idolize role models who personify their yearnings for significance in society.

  1. Metaphorical Construction

Joseph Campbell (2012, 45) once said, “Every myth, that is to say, whether or not by intention, is psychologically symbolic. Its narratives and images are to be read, therefore, not literally, but as metaphors.” People use metaphors to evoke powerful and vivid images that capture the essence of heroism. Here are some common metaphors used to describe heroes include a shining star, a beacon of hope, a pillar of strength, a guardian angel, a knight in shining armor, a rock, an anchor, a warrior, a lighthouse, a golden heart, a phoenix rising from the ashes, a champion, a rainbow after a storm, a god, and a legend. These metaphors help to paint vivid and evocative images of heroes, capturing the essence of their heroic qualities, actions, and impact on others.

Allison, Goethals and Kramer (2017) reviewed the metaphors that scholars have used to describe heroism. The use of metaphor throughout the history of science has helped scholars identify fresh frameworks for identifying new phenomena worthy of scrutiny. Thomas Carlyle’s (1841) great man theory of heroic leadership offered the first metaphor of human agency as paramount in understanding heroic action. Kinsella, Ritchie, and Igou’s (2015) prototype analysis of a hero’s characteristics serves as an example of research that follows in this metaphorical tradition. Campbell’s (1949) monomyth of the hero’s journey represents another metaphor of heroism. The idea that heroism is a journey of growth would seem to underlie research on heroism as a lifelong developmental process (Allison et al. 2019).

Franco and Zimbardo have composed two metaphors of heroism. The banality of heroism metaphor (Franco & Zimbardo, 2006) emphasizes the human universality of heroism and fosters the heroic potential in everyone. The metaphor of heroic imagination (Franco et al., 2011) “can be seen as mind-set, a collection of attitudes about helping others in need, beginning with caring for others in compassionate ways, but also moving toward a willingness to sacrifice or take risks on behalf of others or in defense of a moral cause” (p. 111).

  1. Spiritual Construction

The world’s spiritual traditions often represent heroism through various archetypes, teachings, and stories that inspire individuals to overcome challenges, cultivate virtues, and strive for personal and collective transformation. Many spiritual traditions highlight the heroism of selfless sacrifice and compassion for others. Heroes are often portrayed as individuals who put the needs and well-being of others above their own, showing great empathy and kindness. Spiritual heroes frequently face trials, temptations, or difficult circumstances, which they must overcome to achieve their goals. These struggles represent the internal and external battles that individuals face on their spiritual journeys. Heroic figures in spiritual tales often confront malevolent forces or negative aspects of the human condition, symbolizing the struggle against ignorance, ego, greed, and hatred. They embody the triumph of good over evil.

Spiritual heroes embody and exemplify virtues such as courage, wisdom, humility, patience, and love. These qualities serve as guiding principles for others on their own heroic paths. Spiritual heroes are often depicted as individuals who have a profound connection with the divine or the sacred. Their actions and accomplishments are seen as a manifestation of divine grace and guidance. Spiritual heroes serve as role models, motivating individuals to make positive changes in their lives and communities. They encourage people to become agents of transformation and contribute to the betterment of the world.

  1. Image Construction

Human societies have used a wide range of images to represent heroism, drawing inspiration from mythology, folklore, literature, art, and popular culture. These images often reflect the values, beliefs, and aspirations of different cultures and historical periods. Heroic images are influenced by cultural, social, and technological changes, and they play a crucial role in shaping the collective imagination and inspiring individuals to strive for greatness, make positive contributions, and face challenges with courage and resilience.

Some common images of heroism found across various societies include everyday heroes such as teachers who inspire their students, caregivers who selflessly care for others, or community leaders who work for the common good; inspirational figures such as Nelson Mandela, Joan of Arc, and Mother Teresa; superheroes such as Spider-Man and Wonder Woman; social activist heroes such as Susan B. Anthony, Mahatma Gandhi, and Che Guevara; and first responders such as firefighters, nurses, law enforcement, military, and paramedics. In Christianity, the image of the cross is a powerful symbol of sacrifice, suffering, and redemption; in Buddhism, the image of the Buddha symbolizes enlightenment and awakening; in Hinduism, the image of Lord Shiva with his third eye represents spiritual wisdom.

  1. Ecological Construction

 Ecological constructions of heroism refer to the human-environment interaction and how it plays a role in becoming heroic and in identifying heroic elements in others. This type of construction was proposed by Efthimiou (2017), who noted that “the body does not, and cannot, therefore, exist independent of its environment” (Johnson 2008, 164). In the context of prosocial behavior, Lerner and Schmid Callina (2014) proposed a relational developmental systems model of character development that adopts this ecological approach. The model describes how our senses, bodily sensations, awareness, perceptions, neurochemistry, cellular behavior, physical expressions, language and so forth are inextricably connected with our interactions and perceptions of the world.

Efthimiou (2017, 146) argues that “the heroic body as biological organism is housed in the pre-conscious, the habitual body and the body schema.” Heroism and heroic descriptions of others are constructions based on the interaction between our sensory-motor experiences and aspects of our physical world such as shapes, color, temperature, and surface textures. Moreover, different types of intelligence embedded in our bodies, such as emotional intelligence and physical intelligence, are integral part of the heroic body. These embodied intelligences and their interactions with the physical world shape how heroic action is performed and perceived.

  1. Social Construction

Heroism is socially constructed through the collective beliefs, values, and norms of a particular society (Rankin and Eagly 2008). The social construction of heroism can vary significantly across different societies and can be affected by a society’s values, history, mythology, political system, media, religion, philosophy, gender norms, national identity, collective memory, and social movements. Decter-Frain, Vanstone, and Frimer (2017) offered a social constructivist approach to how groups identify moral heroes. These scholars argue that “groups may catapult relatively ordinary individuals into moral heroism” (121). Groups do so by giving these ordinary people titles and awards, propagating heroic portraits, and encouraging them to give inspiring speeches. Social constructions of moral heroes benefits a society by promoting ingroup identity, providing a rallying point around which to unite, encouraging cooperation, and providing moral models (Kinsella, Ritchie, and Igou 2015).

The social construction of heroism is dynamic and can evolve over time. As societies change, so do their definitions and representations of heroism. What is considered heroic in one era or culture may not necessarily hold the same status in another. Understanding the social construction of heroism helps us analyze how societies collectively assign value and meaning to certain actions, individuals, and ideals, contributing to the shaping of cultural identity and aspirations. Understanding how societies construct their heroes is important for understanding how heroes embody societal norms, and how heroes reflect the values, beliefs, and aspirations of a society. The social construction of heroes enables individuals to navigate the complexities of culture, power dynamics, and collective values.

  1. Historical Construction

Throughout history, heroes have been constructed and celebrated by societies in various ways. From antiquity to modern times, cultures have created heroic figures and narratives that embody their values, ideals, and aspirations. Examples of historical constructions abound. Ancient Greek’s constructed the mythological figure of Achilles, the hero of the Trojan War and a central figure in the Iliad. In Norse mythology, Thor, the god of thunder, and Odin, the All-Father, were revered as heroic figures. The epic of Gilgamesh, one of the oldest known literary works, tells the story of a legendary Sumerian king. In ancient China, Guan Yu was a general known for his loyalty, martial prowess, and unwavering adherence to Confucian virtues. Ancient India constructed the heroism of Arjuna, a skilled warrior and one of the Pandava brothers. His moral dilemma and inner conflict on the battlefield of Kurukshetra, as depicted in the Bhagavad Gita, exemplify the complexities of duty, righteousness, and heroism in the face of adversity.

Medieval Europe revered the legendary King Arthur and his knights of the Round Table. In Medieval Japan, Minamoto no Yoshitsune was a brave samurai warrior during the late Heian and early Kamakura periods in Japan. During the Renaissance, Joan of Arc was constructed heroically for her unwavering faith, courage, and sense of divine mission. Early in its history, the United States constructed George Washington as an iconic hero during the American Revolution. These examples illustrate how societies have drawn from historical events to construct heroes from a diverse range of contexts, including mythology and literature. Each hero embodies the specific values and cultural ideals of their time and place, reflecting the dynamic nature of heroism and its connection to the collective identity of societies throughout history.

  1. Media Construction

In modern society, the media has played a significant role in constructing and shaping heroes. Media representations of heroes are guided by the latest technology delivery systems and reflect contemporary values, cultural trends, and societal aspirations. The rise of social media gave rise to social media influencers and internet personalities who are celebrated as heroes or anti-heroes. The media provides extensive coverage of certain individuals, focusing on their achievements, talents, philanthropy, or charismatic personalities. Through repeated exposure in news articles, interviews, and entertainment shows, these figures become familiar and influential in the public eye. A celebrity thus becomes, in the words of Boorstin (1961, 8), “a person well known for his well-knownness.”

Social media platforms such as Instagram have a profound influence on creating heroes by providing a powerful and accessible platform for individuals to cultivate and promote their public image. The nature of Instagram, with its emphasis on visual content and personal branding, allows users to present themselves in curated and aspirational ways, leading to the construction of heroic personas. This hero construction derives from personal branding, the showcasing of talents and achievements, philanthropy and social impact, engagement with fans, the fostering of fan communities, visual storytelling, and collaborations and partnerships.

  1. Physical Construction

Societies create physical representations of heroes as a way to honor, commemorate, and celebrate individuals or figures who are seen as embodying heroic qualities or making significant contributions to their communities or the world. These representations take various forms, including statues and sculptures often on display in public spaces, parks, and squares; war memorials erected to honor fallen soldiers and veterans; portrait paintings and portraits;

architectural monuments; named streets, parks, and buildings; national symbols and currency; hall of fames and walk of fames; public commemorations and ceremonies; religious and spiritual places; and digital memorials. These physical representations serve not only to celebrate the heroic deeds and qualities of specific individuals but also to reinforce collective memory and cultural identity. They play a crucial role in preserving historical narratives and inspiring future generations to aspire to greatness and contribute positively to society.

  1. Cultural Construction

 Different cultures hold different conceptions of heroism (Sun, Kinsella, and Igou 2023). To illustrate cultural differences in hero construction, we will compare hero construction in Ancient Egypt with hero construction in modern America. The ancient Egyptians highly valued and actively cultivated the worship and glorification of certain individuals who were seen as heroic or semi-divine figures. These culturally constructed heroes were dominated by images of

Modern US culture offers an interesting contrast with that of ancient Egypt. American culture fosters the creation of cultural heroes through the media and entertainment industry. Actors, musicians, athletes, and other public figures are elevated to hero status through extensive media coverage, celebrity endorsements, and fan engagement. Movies, TV shows, music, and sports events often glorify these figures, emphasizing their talent, achievements, and charisma.

Reality TV shows and social media platforms have given rise to a new breed of cultural heroes. Individuals who gain popularity through reality TV competitions or social media influence can become widely recognized figures with large followings. American culture celebrates entrepreneurs, inventors, and innovators who have made significant contributions to society. American culture places a strong emphasis on sports heroes. Athletes who achieve exceptional success, break records, or display extraordinary dedication become cultural icons.

Conclusion

Heroism appears to be a construction reflecting many factors ranging from the micro (biological factors) to the macro (societal factors). This undeniable fact does not preclude the need to objectively identify, categorize, and encourage real heroic action. Hero training programs based on current constructions of heroism are undeniably important in promoting social harmony and progress. This chapter merely underscores the reality of heroism being subject to change based on changes in history, religion, politics, psychology, media, and many other forces that are constantly in flux.

References

Allison, S. T., Goethals, G. R., Marrinan, A. R., Parker, O. M., Spyrou, S. P., Stein, M. (2019). The metamorphosis of the hero: Principles, processes, and purpose. Frontiers in Psychology, 10, 606.

Becker, E. (1973). The denial of death. New York: Free press.

Boorstin, D. J. (1961). The image. New York: Atheneum.

Campbell, J. (1949). The hero with a thousand faces. New York: New World Library.

Campbell, J. (2012). The Inner Reaches of Outer Space. New York: New World Library.

Decter-Frain, A., Vanstone, R., & Frimer, J. A. (2017). Why and how groups create moral heroes. In S. T. Allison, G. R. Goethals, & R. M. Kramer (Eds.), Handbook of heroism and heroic leadership. New York: Routledge.

Efthimiou, O. (2017). The hero organism: Advancing the embodiment of heroism thesis in the 21st century. In S. T. Allison, G. R. Goethals, & R. M. Kramer (Eds.), Handbook of heroism and heroic leadership. New York: Routledge.

Fiske, S. T., & Taylor, S. E. (2017). Social cognition: From brains to culture. Thousand Oaks, CA: Sage.

Franco, Z. E., & Zimbardo, P. G. (2006). The banality of heroism. Greater Good, 3, 30-35.

Franco, Z. E., Blau, K., & Zimbardo, P. G. (2011). Heroism: A conceptual analysis and differentiation between heroic action and altruism. Review of General Psychology, 15, 99-113.

Goethals, G. R. & Allison, S. T. (2012). Making heroes: The construction of courage, competence and virtue. Advances in Experimental Social Psychology, 46, 183-235.

Goethals, G. R., & Allison, S. T. (2019). The romance of heroism and heroic leadership: Ambiguity, attribution, and apotheosis. West Yorkshire: Emerald.

Kinsella E. L., Ritchie T. D., Igou E. R. (2015a). Zeroing in on heroes: A prototype analysis of hero features. Journal of Personality and Social Psychology, 108(1), 114–127.

Rankin, L. E., & Eagly, A. H. (2008). Is his heroism hailed and hers hidden? Women, men, and the social construction of heroism. Psychology of Women Quarterly, 32(4), 414–422.

Sun, Y., Kinsella, E. L., & Igou, E. R. (2023). On cultural differences of heroes: Evidence from individualistic and collectivistic cultures. Personality and Social Psychology Bulletin.

“Heroism Illiteracy”: An Alarming Sign of Cultural Decline

Commentary and Analysis, ,

This post is based on the following chapter in the Encyclopedia of Heroism Studies:

  • Allison, S. T. (2024). Hero Illiteracy. In S. T. Allison, J. K. Beggan, and G. R. Goethals (Eds.), Encyclopedia of Heroism Studies. New York: Springer.

By Scott T. Allison

Heroism Illiteracy refers to our society’s lack of understanding about the nature of heroism. This type of illiteracy affects individuals, groups, and the general public, leading to confusion in distinguishing true heroes from villains. Heroism Illiteracy often involves the mistaken belief that wealth, fame, or celebrity status defines heroism, rather than simply being associated with it.

There are grave dangers associated with Heroism Illiteracy. The inability of citizens to distinguish true heroes from pseudo-heroes endangers society by allowing the elevation of unworthy or even harmful figures to positions of influence, undermining ethical leadership, distorting values, and weakening collective moral judgment.

We all know that heroes play a crucial role in society, contributing significantly to the well-being of individuals and the public. Heroes do great good in offering hope, inspiration, unification, healing, solutions to problems, protection, guidance, emotional support, and a sense of purpose.

Given their importance, one might expect widespread agreement on who qualifies as a hero and who does not. However, such consensus is often lacking, particularly when it comes to evaluating the heroism of political figures and celebrities in popular culture.

In short, Heroism Illiteracy describes our widespread maladaptive ignorance about heroism, and about who deserves the status of a hero.

Heroism Illiteracy has several symptoms:

  1. The inability to define heroism
  2. The inability to recognize the names and contributions of significant cultural heroes
  3. The tendency to confuse heroes with villains, or vice versa
  4. The tendency to assign the status of hero to people who are merely rich or famous
  5. The inability to assign the status of hero to people who perform actual heroic deeds

While often used to describe an individual’s lack of understanding of heroism, the term can also apply to groups or entire societies. Various factors contribute to hero illiteracy, including inadequate socialization, ignorance of heroism in peers and parents, educational priorities that overlook true heroism, excessive exposure to harmful media, limited encounters with genuine heroes, or a general disinterest in the subject.

The Causes of Heroism Illiteracy

Let’s delve into why Heroism Illiteracy is so rampant.

First, people have different beliefs, values, and perspectives shaped by their experiences, culture, and social context. What one person considers heroic, another may see as villainous, and vice versa. Our subjective lenses can influence how we perceive and interpret the actions and motivations of individuals.

Second, there is complexity and nuance in heroism. Heroes can have flaws, and villains can have redeeming qualities. People may struggle to make clear-cut distinctions because the reality of human behavior and motivations is rarely black and white. It requires careful consideration of context and a subtle understanding of the actions and intentions of individuals.

Third, media portrayals, storytelling, and biased narratives can shape public perceptions and influence how people perceive heroes and villains. Our media tends to simplify and sensationalize stories, leading to the distortion of nuanced realities and the portrayal of individuals as either heroes or villains based on specific agendas or biases.

Fourth, people may not have access to all the relevant information or have limited perspectives, which can lead to incomplete assessments. This process is especially relevant given the prevalence of “cancel culture,” where a past indiscretion or inappropriate comment on a social media platform can cause a retroactive, public reevaluation of a person’s positive attributes or achievements.

Finally, our societal values and norms evolve over time. What may have been considered heroic or villainous in the past might be perceived differently in the present. Moral standards can vary across cultures and generations, leading to differing interpretations of heroic and villainous behavior.

Combatting Heroism Illiteracy

Heroism Illiteracy can be costly to society. The costs are an erosion of ethical standard, a lack of positive role models, a decline in our well-being, and an erosion of trust in public figures, and a diminished hope for the future.

How do we combat Heroism Illiteracy? Here are several things we can do:

  1. Parents and educators can do more to promote critical thinking skills.
  2. We can all learn more about the actual definition of heroism, and about what doing great good actually means.
  3. We can encourage a more loving worldview of heroism that emphasizes empathy and perspective-taking, in place of society’s view of heroism as the ability to wield power, self-promote, and acquire riches.
  4. We can promote media literacy to help people navigate biased narratives and misinformation.
  5. We should children about historical and contemporary heroes from different walks of life, including activists, humanitarians, scientists, artists, and community leaders.
  6. We can encourage community engagement and volunteer work, thereby fostering a sense of empathy and inspiring people to become agents of positive change.
  7. We can promote more critical dialogue and debate to help sharpen people’s judgments, challenge biases, and foster a deeper understanding of the qualities that define heroes.

Reducing Heroism Illiteracy should produce significant societal benefits. We can elect better, more humane, and more qualified political leaders. Moreover, we can restore social justice by giving more credit, recognition, and financial compensation to true heroes, such as teachers, emergency personnel, and healthcare workers, rather than to pseudo-heroes such as rich celebrities and charismatic politicians.

= = = = = =

 

Yuval Noah Harari, Angela Lansbury, and Things Hidden in Plain Sight

Commentary and Analysis, , , ,

By Scott T. Allison

In his recent book Nexus, philosopher Yuval Noah Harari observes that modern humans have access to more information than ever before, yet “it doesn’t seem that all this information has given us answers to the big questions of life: Who are we? What should we aspire to? What is a good life and how should we live it?” (Harari, 2024, p. xi).

This is an odd statement, perhaps even alarming. How do we not know who we are or what a good life is? Human beings have been aware of the key components of “a good life” for many thousands of years. In antiquity, literary classics and entire philosophical traditions were built around these components.

The answers have been hiding in plain sight for millennia. Every day we are bombarded with pointers about how to live our best lives.

Stories as Vast Reservoirs of Wisdom

Everything we need to know about living a meaningful life and becoming our best selves can be found in good storytelling. The vast majority of people grow up hearing stories, reading stories, or watching stories. In Europe or North America, fairy tales from Bambi to Hansel and Gretel offer recipes to children about how best to live our lives.

As much as they need nutritious food, adults need good stories, too. Consider the Epic of Gilgamesh, composed over 4,000 years ago. Gilgamesh was a mighty but arrogant king who befriends a wild man named Enkidu. When Enkidu dies as punishment from the gods, a grief-stricken Gilgamesh embarks on a futile quest for immortality. Ultimately, Gilgamesh is humbled and transformed into accepting his mortality and finding meaning in his life.

Gilgamesh teaches us that the key to a good life resides in understanding that suffering is transformative, that the material world is fleeting, that friendships sustain us, that nature and humility are essential, and that legacy is found in meaningful actions.

These same life lessons have been imparted to us through the telling of countless stories. You can choose almost any popular story, such as Hamlet, The Wizard of Oz, The Epic of Sunjata, The Great Gatsby, A Tale of Two Cities, the Bhagavad Gita, Harry Potter, Star Wars, and countless other tales.

In all these stories, heroes go on a journey of self-discovery and metamorphosis. We are drawn to these stories because they all call us to go on the same journey as these heroes. We love Harry Potter, Jane Eyre, and Mulan because each one of us is that same awkward underdog who must discover their hidden talents and blossom into someone who does great good in the world.

All our favorite stories, both ancient and modern, point to what comprises a good human life. Painful things happen to us that challenge us and force us to seek help from others. We are humbled into healing, learning, and growing into our best selves. We then give back to others.

Wisdom Hidden in Plain Sight

So then why does Yuval Noah Harari write that modern humans have little understanding of who we are and how we should live? The answers we seek are in plain sight, revealed in every good story we’ve ever encountered in novels, plays, movies, and television.

Most people make the mistake of believing they read and watch stories with the goal of being entertained. The deeper reason is that stories exist to convey wisdom about how to best live a purpose-filled life. The authors of those stories are our mentors, imploring us to use our suffering to grow into resilient, resourceful, caring human beings who make a positive difference in this world.

I’m reminded of the late, great Angela Lansbury, who sang the wonderful theme song to Beauty and the Beast. The opening line is, “Tale as Old as Time,” a clear reference to ancient story patterns that connect us to the wisdom of deep time.

Yuval Noah Harari makes the point that modern humans are overwhelmed with information yet starved for wisdom. Perhaps the solution is to put away our smartphones and begin reading and gleaning insights about life from good stories.

References

Campbell, J. (1949). The hero with a thousand faces. New York: New World Library.

Harari, Y. N. (2024). Nexus: A brief history of information networks from the stone age to AI. New York: Random House.

 

 

 

 

 

 

What did Joseph Campbell Mean by ‘Follow Your Bliss’?

Commentary and Analysis

This post is based on the following chapter in the Encyclopedia of Heroism Studies:

  • Allison, S. T. (2023). Follow Your Bliss and Heroism. In S. T. Allison, J. K. Beggan, and G. R. Goethals (Eds.), Encyclopedia of Heroism Studies. New York: Springer.

By Scott T. Allison

Joseph Campbell’s phrase ‘Follow your bliss’ offers a path to discovering joy, meaning, and a sense of being fully alive. Campbell introduced the term in the 1970s, and since his passing in 1987, it has deeply influenced popular culture, positive psychology, and the self-help movement.

Let’s explore Campbell’s concept of bliss, his guidance on how to pursue it, how the phrase has been misunderstood over time, and how heroism researchers have incorporated the pursuit of bliss into their studies on living a heroic life.

Definitions of Bliss

Dictionary definitions of bliss refer to a person’s sense of complete joy, happiness, and deep satisfaction with their life’s purpose and vocation (e.g., Merriam-Webster 2023). In positive psychology, many concepts are similar to the experience of bliss. Abraham Maslow (1943) introduced the idea of self-actualization, which represents the highest level of human development, where an individual realizes their full potential. By emphasizing people’s innate drive to become their best selves, Maslow and other person-centered therapists laid the foundation for a humanistic approach in psychology, which eventually influenced the development of modern positive psychology.

Of all the concepts in positive psychology, the state of flourishing may be the closest to Campbell’s idea of bliss. Martin Seligman’s (2012) comprehensive study of flourishing found that it involves a sense of fulfillment, the completion of meaningful tasks, and the formation of deep emotional connections with others. According to Seligman, flourishing is achieved by aligning with the PERMA model, which highlights five core components of well-being: positive emotions, engagement, relationships, meaning, and accomplishments. Rather than being a fixed trait, flourishing comes from pursuing tasks that one is passionate about. To flourish is to live an authentic, fulfilling life that brings joy and happiness.

Campbell’s concept of bliss shares similarities with Seligman’s idea of flourishing. In his 1985 interview with Bill Moyers, Campbell (1988, 120) explained that If you follow your bliss, you put yourself on a kind of track that has been there all the while, waiting for you, and the life that you ought to be living is the one you are living.” Essentially, Campbell saw bliss as the ability to pursue life goals that align with one’s personal strengths and sources of joy. He also highlighted the social aspect of the hero’s journey, noting that, “You begin to meet people who are in the field of your bliss, and they open the doors to you…. [and] doors will open where you didn’t know they were going to be” (p. 120).

Campbell (1991, 148) described bliss as the state where a person’s life is in harmony with their environment. He wrote, “The goal of life is to make your heartbeat match the beat of the universe, to match your nature with Nature.” Similarly, Richard Rohr (2009) proposed that joy and happiness come from achieving what he calls resonance, which means being in tune with the universe. This resonance is cultivated through meditation that focuses on aligning one’s inner calling with external cues. Rohr likens this process to using a tuning fork to create perfect harmony with one’s surroundings. Campbell also believed that bliss arises from achieving this kind of physical and spiritual resonance with one’s deepest self.

Pathways to Bliss

Campbell (2004) offered insights into the process of discovering one’s bliss, emphasizing that the journey is challenging and demands courage, intuition, and support from allies and mentors. Each person’s path to bliss is unique and often hidden or difficult to recognize. As Campbell noted, “You enter the forest at the darkest point where there is no path,” meaning that following an established path often leads to someone else’s journey, not your own. The key question for anyone seeking bliss is: How can they identify their own path? Campbell suggests three possible methods for doing so.

  1. The first path involves following the stages of the mythic hero’s journey, as outlined by Campbell in his influential 1949 work The Hero with a Thousand Faces. This journey includes leaving the hero’s familiar world, navigating a dangerous new environment, meeting allies, facing villains, undergoing personal transformation, and returning home as a more evolved individual. The hero’s journey is a humbling process that expands the hero’s capacity for growth, learning, and maturity. Campbell (1991, 21) noted that “opportunities to find deeper powers within ourselves come when life seems most challenging,” highlighting how adversity can lead to personal development.
  2. The second path to finding bliss involves engaging in spiritual practices aimed at fostering a positive mindset that is open to new directions in life. These practices include mindful meditation, yoga, gratitude, forgiveness, humility, loving-kindness, and presence. While rooted in religion and philosophy, modern scientific research has confirmed their positive effects (Jones 2019). Studies show that these practices benefit brain regions associated with emotional regulation, well-being, pain tolerance, body awareness, introspection, and self-image (Breedvelt et al. 2019). People who engage in such practices often report greater clarity about their life’s purpose and direction (Cahn et al. 2017).
  3. The third path to bliss is the experience of profound love. For those pursuing religious transformation, this love is often directed toward a higher power, leading to spiritual awakening. For those on the hero’s journey, this love may take the form of newfound compassion for humanity or romantic love for an idealized partner. Examples of characters who find bliss through love in film and literature include Ebenezer Scrooge (*A Christmas Carol*), Lieutenant Dan (*Forrest Gump*), the Grinch (*How the Grinch Stole Christmas*), and Phil Connors (*Groundhog Day*). These characters, who begin as deeply flawed, only find their bliss through the transformative power of love. Often, they endure significant suffering, but by discovering love—whether for an individual or all of humanity—they are relieved of their suffering and granted the gift of bliss.

Conclusion

Campbell (1988) stressed that the path to bliss is filled with uncertainty. He emphasized that the ancient spiritual language of Sanskrit uses three terms to signify the gateway to transcendent bliss: *sat*, *chit*, and *ananda*. In Sanskrit, “sat” means being, “chit” means consciousness, and “ananda” means bliss. Campbell acknowledged that he was unsure whether his consciousness or his way of being were ideal, but he was certain about the source of his bliss—his study of world mythology. He decided to focus on what brought him bliss, hoping it would enlighten both his consciousness and his being. “I think it worked,” he reflected (p. 96).

Campbell firmly believed that experiencing bliss is a fundamental aspect of being human, and he was critical of the religious focus on achieving bliss only in the afterlife. He remarked, “Religious people tell us we won’t truly experience bliss until we die and go to heaven. But I believe in experiencing as much of it as possible while we’re still alive.”

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The Heroism of Finding the Extraordinary in the Ordinary

Commentary and Analysis

This post is based on the following chapter in the Encyclopedia of Heroism Studies:

By Scott T. Allison

Finding the extraordinary within the mundane can be a deeply heroic act. In a world that often glorifies grand achievements and remarkable feats, there is a quiet heroism in the everyday individual who faces the routines of life with resilience and grace. This heroism lies in the ability to discover purpose, meaning, and beauty in the seemingly ordinary.

                             The Banality of Heroism

Zeno Franco and Philip Zimbardo (2006) proposed the idea of the “banality of heroism,” which challenges the conventional belief that heroes are exceptional individuals in extraordinary situations. The banality of heroism suggests that heroic acts are not limited to rare circumstances or a select group of people but are instead within reach of ordinary individuals in everyday life. Heroes can emerge not only in the face of extreme danger or crises but also in routine, everyday moments where people demonstrate acts of altruism, kindness, and moral courage.

The Heroism of the Masses

American psychologist William James (1899, 2) noted a quiet heroism within the working class, recognizing “the great fields of heroism lying round about” him. He was captivated by the small, seemingly insignificant everyday actions that demonstrated unacknowledged heroism. James argued that living a heroic life on a personal level involves the ability to let a higher ideal guide one’s actions. This ideal could be as simple as living a life defined by honesty and integrity.

The Heroism of Living an Ordinary Life

Craig Kocher (2016) also examined the positive psychological effects of discovering the extraordinary within the ordinary. Kocher shares the story of Jayber Crow, the main character in Wendell Berry’s novel. Crow leaves his small Kentucky town with dreams of achieving something remarkable, but eventually returns later in life. He then embraces a simple life as a barber and gravedigger. Instead of feeling discouraged by what might seem like a lack of heroic achievement, Crow builds an extraordinary life from the simplicity of his daily routines. He becomes “fully immersed in the community’s life” and realizes that “the fabric of his life is fully intertwined with people he knows and loves.” Despite not reaching the social status he once envisioned, Crow finds deep satisfaction and purpose in his life.

It’s a Wonderful Life Helping People

In the movie It’s a Wonderful Life, George Baily spends his life helping poor people. He dreams of leaving his dreary hometown of Bedford Falls, but circumstances continually keep him from doing so. Frustrated by his unmet ambitions, George considers ending his life, but is stopped by a guardian angel named Clarence, who shows George how bleak and troubled the townspeople would have been if he had never existed.

Through this revelation, George realizes that his seemingly ordinary life had profound meaning and purpose all along.

Many Small Positive Acts Add Up to Heroism

Ernest Becker (1973) explored the psychological aspects of how people confront their own mortality. People want to live a heroic life but almost always fall short. Rather than abandoning the pursuit of heroism, Becker advocates for a redefinition of what it means to live a virtuous and meaningful life. He writes, “The most that any one of us can seem to do is to fashion something—an object or ourselves—and drop it into the confusion, make an offering of it, so to speak, to the life force.” Becker suggests that individuals can adopt a mindset of acceptance—not as a cynical rejection of life, but as a healthy acknowledgment of their own limitations. He argues that people can find a balance by maintaining a deep respect for the mysterious vastness of the universe while also making many small, meaningful contributions to better the world.

Finding the extraordinary in the ordinary is essential to our emotional and psychological well-being. Everyday moments have the power to boost our happiness, resilience, and overall life satisfaction. Developing a mindset that values the extraordinary within the seemingly mundane not only boosts our mental health but also fosters a more fulfilling, meaningful, and heroic life.