essay for heroism

I n the elder English dramaetcher, there is a constant recognition of gentility, as if a noble behaviour were as easily marked in the society of their age, as color is in our American population. When any Rodrigo, Pedro, or Valerio enters, though he be a stranger, the duke or governor exclaims, This is a gentleman, — and proffers civilities without end; but all the rest are slag and refuse. In harmony with this delight in personal advantages, there is in their plays a certain heroic cast of character and dialogue, — as in Bonduca, Sophocles, the Mad Lover, the Double Marriage, — wherein the speaker is so earnest and cordial, and on such deep grounds of character, that the dialogue, on the slightest additional incident in the plot, rises naturally into poetry. Among many texts, take the following. The Roman Martius has conquered Athens, — all but the invincible spirits of Sophocles, the duke of Athens, and Dorigen, his wife. The beauty of the latter inflames Martius, and he seeks to save her husband; but Sophocles will not ask his life, although assured that a word will save him, and the execution of both proceeds.

"_Valerius_. Bid thy wife farewell.

_Soph_. No, I will take no leave. My Dorigen, Yonder, above, 'bout Ariadne's crown, My spirit shall hover for thee. Prithee, haste.

_Dor_. Stay, Sophocles, — with this tie up my sight; Let not soft nature so transformed be, And lose her gentler sexed humanity, To make me see my lord bleed. So, 't is well; Never one object underneath the sun Will I behold before my Sophocles: Farewell; now teach the Romans how to die.

_Mar_. Dost know what 't is to die?

_Soph_. Thou dost not, Martius, And, therefore, not what 't is to live; to die Is to begin to live. It is to end |P372|p1 An old, stale, weary work, and to commence A newer and a better. 'T is to leave Deceitful knaves for the society Of gods and goodness. Thou thyself must part At last from all thy garlands, pleasures, triumphs, And prove thy fortitude what then 't will do.

_Val_. But art not grieved nor vexed to leave thy life thus?

_Soph_. Why should I grieve or vex for being sent To them I ever loved best? Now I'll kneel, But with my back toward thee; 't is the last duty This trunk can do the gods.

_Mar_. Strike, strike, Valerius, Or Martius' heart will leap out at his mouth: This is a man, a woman! Kiss thy lord, And live with all the freedom you were wont. O love! thou doubly hast afflicted me With virtue and with beauty. Treacherous heart, My hand shall cast thee quick into my urn, Ere thou transgress this knot of piety.

_Val_. What ails my brother?

_Soph_. Martius, O Martius, Thou now hast found a way to conquer me.

_Dor_. O star of Rome! what gratitude can speak Fit words to follow such a deed as this?

_Mar_. This admirable duke, Valerius, With his disdain of fortune and of death, Captived himself, has captivated me, And though my arm hath ta'en his body here, His soul hath subjugated Martius' soul. By Romulus, he is all soul, I think; He hath no flesh, and spirit cannot be gyved; Then we have vanquished nothing; he is free, And Martius walks now in captivity."

I do not readily remember any poem, play, sermon, novel, or oration, that our press vents in the last few years, which goes to the same tune. We have a great many flutes and flageolets, but not often the sound of any fife. Yet, Wordsworth's Laodamia, and the ode of "Dion," and some sonnets, have a certain noble music; and Scott will sometimes draw a stroke like the protrait of Lord Evandale, given by Balfour of Burley. Thomas Carlyle, with his natural taste for what is manly and daring in character, has suffered no heroic trait in his favorites to drop from his biographical and historical pictures. Earlier, Robert Burns has given us a song or two. In the Harleian Miscellanies, there is an account of the battle of Lutzen, which deserves to be read. And Simon Ockley's History of the Saracens recounts the prodigies of individual valor with admiration, all the more evident on the part of the narrator, that he seems to think that his place in Christian Oxford requires of him some proper protestations of abhorrence. But, if we explore the literature of Heroism, we shall quickly come to Plutarch, who is its Doctor and historian. To him we owe the Brasidas, the Dion, the Epaminondas, the Scipio of old, and I must think we are more deeply indebted to him than to all the ancient writers. Each of his "Lives" is a refutation to the despondency and cowardice of our religious and political theorists. A wild courage, a Stoicism not of the schools, but of the blood, shines in every anecdote, and has given that book its immense fame.

We need books of this tart cathartic virtue, more than books of political science, or of private economy. Life is a festival only to the wise. Seen from the nook and chimney-side of prudence , it wears a ragged and dangerous front. The violations of the laws of nature by our predecessors and our contemporaries are punished in us also. The disease and deformity around us certify the infraction of natural, intellectual, and moral laws, and often violation on violation to breed such compound misery. A lock-jaw that bends a man's head back to his heels, hydrophobia, that makes him bark at his wife and babes, insanity, that makes him eat grass; war, plague, cholera, famine, indicate a certain ferocity in nature, which, as it had its inlet by human crime, must have its outlet by human suffering. Unhappily, no man exists who has not in his own person become, to some amount, a stockholder in the sin, and so made himself liable to a share in the expiation.

Our culture, therefore, must not omit the arming of the man. Let him hear in season, that he is born into the state of war, and that the commonwealth and his own well-being require that he should not go dancing in the weeds of peace, but warned, self-collected, and neither defying nor dreading the thunder, let him take both reputation and life in his hand, and, with perfect urbanity, dare the gibbet and the mob by the absolute truth of his speech, and the rectitude of his behaviour.

Towards all this external evil, the man within the breast assumes a warlike attitude, and affirms his ability to cope single-handed with the infinite army of enemies. To this military attitude of the soul we give the name of Heroism. Its rudest form is the contempt for safety and ease, which makes the attractiveness of war. It is a self-trust which slights the restraints of prudence , in the plenitude of its energy and power to repair the harms it may suffer. The hero is a mind of such balance that no disturbances can shake his will, but pleasantly, and, as it were, merrily, he advances to his own music, alike in frightful alarms and in the tipsy mirth of universal dissoluteness. There is somewhat not philosophical in heroism; there is somewhat not holy in it; it seems not to know that other souls are of one texture with it; it has pride; it is the extreme of individual nature. Nevertheless, we must profoundly revere it. There is somewhat in great actions, which does not allow us to go behind them. Heroism feels and never reasons, and therefore is always right; and although a different breeding, different religion, and greater intellectual activity would have modified or even reversed the particular action, yet for the hero that thing he does is the highest deed, and is not open to the censure of philosophers or divines. It is the avowal of the unschooled man, that he finds a quality in him that is negligent of expense, of health, of life, of danger, of hatred, of reproach, and knows that his will is higher and more  excellent than all actual and all possible antagonists.

Heroism works in contradiction to the voice of mankind, and in contradiction, for a time, to the voice of the great and good. Heroism is an obedience to a secret impulse of an individual's character. Now to no other man can its wisdom appear as it does to him, for every man must be supposed to see a little farther on his own proper path than any one else. Therefore, just and wise men take umbrage at his act, until after some little time be past: then they see it to be in unison with their acts. All prudent men see that the action is clean contrary to a sensual prosperity; for every heroic act measures itself by its contempt of some external good. But it finds its own success at last, and then the prudent also extol.

Self-trust is the essence of heroism. It is the state of the soul at war, and its ultimate objects are the last defiance of falsehood and wrong, and the power to bear all that can be inflicted by evil agents. It speaks the truth, and it is just, generous, hospitable, temperate, scornful of petty calculations, and scornful of being scorned. It persists; it is of an undaunted boldness, and of a fortitude not to be wearied out. Its jest is the littleness of common life. That false prudence which dotes on health and wealth is the butt and merriment of heroism. Heroism, like Plotinus, is almost ashamed of its body. What shall it say, then, to the sugar-plums and cats'-cradles, to the toilet, compliments, quarrels, cards, and custard, which rack the wit of all society. What joys has kind nature provided for us dear creatures! There seems to be no interval between greatness and meanness. When the spirit is not master of the world, then it is its dupe. Yet the little man takes the great hoax so innocently, works in it so headlong and believing, is born red, and dies gray, arranging his toilet, attending on his own health, laying traps for sweet food and strong wine, setting his heart on a horse or a rifle, made happy with a little gossip or a little praise, that the great soul cannot choose but laugh at such earnest nonsense. "Indeed, these humble considerations make me out of love with greatness. What a disgrace is it to me to take note how many pairs of silk stockings thou hast, namely, these and those that were the peach-colored ones; or to bear the inventory of thy shirts, as one for superfluity, and one other for use!"

Citizens, thinking after the laws of arithmetic, consider the inconvenience of receiving strangers at their fireside, recko narrowly the loss of time and the unusual display: the soul of a better quality thrusts back the unseasonable economy into the vaults of life, and says, I will obey the God, and the sacrifice and the fire he will provide. Ibn Haukal, the Arabian geographer, describes a heroic extreme in the hospitality of Sogd, in Bukharia. "When I was in Sogd, I saw a great building, like a palace, the gates of which were open and fixed back to the wall with large nails. I asked the reason, and was told that the house had not been shut, night or day, for a hundred years. Strangers may present themselves at any hour, and in whatever number; the master has amply provided for the reception of the men and their animals, and is never happier than when they tarry for some time. Nothing of the kind have I seen in any other country." The magnanimous know very well that they who give time, or money, or shelter, to the stranger — so it be done for love, and not for ostentation — do, as it were, put God under obligation to them, so perfect are the compensations of the universe. In some way the time they seem to lose is redeemed, and the pains they seem to  take remunerate themselves. These men fan the flame of human love, and raise the standard of civil virtue among mankind. But hospitality must be for service, and not for show, or it pulls down the host. The brave soul rates itself too high to value itself by the splendor of its table and draperies. It gives what it hath, and all it hath, but its own majesty can lend a better grace to bannocks and fair water than belong to city feasts.

The temperance of the hero proceeds from the same wish to do no dishonor to the worthiness he has. But he loves it for its elegancy, not for its austerity. It seems not worth his while to be solemn, and denounce with bitterness flesh-eating or wine drinking, the use of tobacco, or opium, or tea, or silk, or gold. A great man scarcely knows how he dines, how he dresses; but without railing or precision, his living is natural and poetic. John Eliot, the Indian Apostle, drank water, and said of wine, — "It is a noble, generous liquor, and we should be humbly thankful for it, but, as I remember, water was made before it." Better still is the temperance of King David, who poured out on the ground unto the Lord the water which three of his warriors had brought him to drink, at the peril of their lives.

It is told of Brutus, that when he fell on his sword, after the battle of Philippi, he quoted a line of Euripides, — "O virtue! I have followed thee through life, and I find thee at last but a shade." I doubt not the hero is slandered by this report. The heroic soul does not sell its justice and its nobleness. It does not ask to dine nicely, and to sleep warm. The essence of greatness is the perception that virtue is enough. Poverty is its ornament. It does not need plenty, and can very well abide its loss.

But that which takes my fancy most, in the heroic class, is the good-humor and hilarity they exhibit. It is a height to which common duty can very well attain, to suffer and to dare with solemnity. But these rare souls set opinion, success, and life, at so cheap a rate, that they will not soothe their enemies by petitions, or the show of sorrow, but wear their own habitual greatness. Scipio, charged with peculation, refuses to do himself so great a disgrace as to wait for justification, though he had the scroll of his accounts in his hands, but tears it to pieces before the tribunes. Socrates's condemnation of himself to be maintained in all honor in the Prytaneum, during his life, and Sir Thomas More's playfulness at the scaffold, are of the same strain. In Beaumont and Fletcher's "Sea Voyage," Juletta tells the stout captain and his company, —

_Jul_. Why, slaves, 't is in our power to hang ye. _Master_. Very likely, 'T is in our powers, then, to be hanged, and scorn ye."

These replies are sound and whole. Sport is the bloom and glow of a perfect health. The great will not condescend to take any thing seriously; all must be as gay as the song of a canary, though it were the building of cities, or the eradication of old and foolish churches and nations, which have cumbered the earth long thousands of years. Simple hearts put all the history and customs of this world behind them, and play their own game in innocent defiance of the Blue-Laws of the world; and such would appear, could we see the human race assembled in vision, like little children frolicking together; though, to the eyes of mankind at large, they wear a stately and solemn garb of works and influences.

The interest these fine stories have for us, the power of a romance over the boy who grasps the forbidden book under his bench at school, our delight in the hero, is the main fact to our purpose. All these great and transcendent properties are ours. If we dilate in beholding the Greek energy, the Roman pride, it is that we are already domesticating the same sentiment. Let us find room for this great guest in our small houses. The first step of worthiness will be to disabuse us of our superstitious associations with places and times, with number and size. Why should these words, Athenian, Roman, Asia, and England, so tingle in the ear? Where the heart is, there the muses, there the gods sojourn, and not in any geography of fame. Massachusetts, Connecticut River, and Boston Bay, you think paltry places, and the ear loves names of foreign and classic topography. But here we are; and, if we will tarry a little, we may come to learn that here is best. See to it, only, that thyself is here; — and art and nature, hope and fate, friends, angels, and the Supreme Being, shall not be absent from the chamber where thou sittest. Epaminondas, brave and affectionate, does not seem to us to need Olympus to die upon, nor the Syrian sunshine. He lies very well where he is. The Jerseys were handsome ground enough for Washington to tread, and London streets for the feet of Milton. A great man makes his climate genial in the imagination of men, and its air the beloved element of all delicate spirits. That country is the fairest, which is inhabited by the noblest minds. The pictures which fill the imagination in reading the actions of Pericles, Xenophon, Columbus, Bayard, Sidney, Hampden, teach us how needlessly mean our life is, that we, by the depth of our living, should deck it with more than regal or national splendor, and act on principles that should interest man and nature in the length of our days.

We have seen or heard of many extraordinary young men, who never ripened, or whose performance in actual life was not  extraordinary. When we see their air and mien, when we hear them speak of society, of books, of religion, we admire their superiority, they seem to throw contempt on our entire polity and social state; theirs is the tone of a youthful giant, who is sent to work revolutions. But they enter an active profession, and the forming Colossus shrinks to the common size of man. The magic they used was the ideal tendencies, which always make the Actual ridiculous; but the tough world had its revenge the moment they put their horses of the sun to plough in its furrow. They found no example and no companion, and their heart fainted. What then? The lesson they gave in their first aspirations is yet true; and a better valor and a purer truth shall one day organize their belief. Or why should a woman liken herself to any historical woman, and think, because Sappho, or Sevigne, or De Stael, or the cloistered souls who have had genius and cultivation, do not satisfy the imagination and the serene Themis, none can, — certainly not she. Why not? She has a new and unattempted problem to solve, perchance that of the happiest nature that ever bloomed. Let the maiden, with erect soul, walk serenely on her way, accept the hint of each new experience, search in turn all the objects that solicit her eye, that she may learn the power and the charm of her new-born being, which is the kindling of a new dawn in the recesses of space. The fair girl, who repels interference by a decided and proud choice of influences, so careless of pleasing, so wilful and lofty, inspires every beholder with somewhat of her own nobleness. The silent heart encourages her; O friend, never strike sail to a fear! Come into port greatly, or sail with God the seas. Not in vain you live, for every passing eye is cheered and refined by the vision.

The characteristic of heroism is its persistency. All men have wandering impulses, fits, and starts of generosity. But when you have chosen your part, abide by it, and do not weakly try to reconcile yourself with the world. The heroic cannot be the common, nor the common the heroic. Yet we have the weakness to expect the sympathy of people in those actions whose excellence is that they outrun sympathy, and appeal to a tardy justice. If you would serve your brother, because it is fit for you to serve him, do not take back your words when you find that prudent people do not commend you. Adhere to your own act, and congratulate yourself if you have done something strange and extravagant, and broken the monotony of a decorous age. It was a high counsel that I once heard given to a young person, — "Always do what you are afraid to do." A simple, manly character need never make an apology, but should regard its past action with the calmness of Phocion, when he admitted that the event of the battle was happy, yet did not regret his dissuasion from the battle.

There is no weakness or exposure for which we cannot find consolation in the thought, — this is a part of my constitution, part of my relation and office to my fellow-creature. Has nature covenanted with me that I should never appear to disadvantage, never make a ridiculous figure? Let us be generous of our dignity, as well as of our money. Greatness once and for ever has done with opinion. We tell our charities, not because we wish to be praised for them, not because we think they have great merit, but for our justification. It is a capital blunder; as you discover, when another man recites his charities.

To speak the truth, even with some austerity, to live with some rigor of temperance, or some extremes of generosity, seems to be an asceticism which common good-nature would appoint to those who are at ease and in plenty, in sign that they feel a brotherhood with the great multitude of suffering men. And not only need we breathe and exercise the soul by assuming the penalties of abstinence, of debt, of solitude, of unpopularity, but it behooves the wise man to look with a bold eye into those rarer dangers which sometimes invade men, and to familiarize himself with disgusting forms of disease, with sounds of execration, and the vision of violent death.

Times of heroism are generally times of terror, but the day never shines in which this element may not work. The circumstances of man, we say, are historically somewhat better in this country, and at this hour, than perhaps ever before. More freedom exists for culture. It will not now run against an axe at the first step out of the beaten track of opinion. But whoso is heroic will always find crises to try his edge. Human virtue demands her champions and martyrs, and the trial of persecution always proceeds. It is but the other day that the brave Lovejoy gave his breast to the bullets of a mob, for the rights of free speech and opinion, and died when it was better not to live.

I see not any road of perfect peace which a man can walk, but after the counsel of his own bosom. Let him quit too much association, let him go home much, and stablish himself in those courses he approves. The unremitting retention of simple and high sentiments in obscure duties is hardening the character to that temper which will work with honor, if need be, in the tumult, or on the scaffold. Whatever outrages have happened to men may befall a man again; and very easily in a republic, if there appear any signs of a decay of religion. Coarse slander, fire, tar and feathers, and the gibbet, the youth may freely bring home to his mind, and with what sweetness of temper he can, and inquire how fast he can fix his sense of duty, braving such penalties, whenever it may please the next newspaper and a sufficient number of his neighbours to pronounce his opinions incendiary.

It may calm the apprehension of calamity in the most susceptible heart to see how quick a bound nature has set to the utmost infliction of malice. We rapidly approach a brink over which no enemy can follow us.

Let them rave: Thou art quiet in thy grave."

In the gloom of our ignorance of what shall be, in the hour when we are deaf to the higher voices, who does not envy those who have seen safely to an end their manful endeavour? Who that sees the meanness of our politics, but inly congratulates Washington that he is long already wrapped in his shroud, and for ever safe; that he was laid sweet in his grave, the hope of humanity not yet subjugated in him? Who does not sometimes envy the good and brave, who are no more to suffer from the tumults of the natural world, and await with curious complacency the speedy term of his own conversation with finite nature? And yet the love that will be annihilated sooner than treacherous has already made death impossible, and affirms itself no mortal, but a native of the deeps of absolute and inextinguishable being.

What is Emerson's concept of heroism?

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Who said Self Reliance is the essence of heroism?

What are two characteristics identified by emerson that you believe a hero must possess.

Ralph Waldo Emerson left the ministry to pursue a career in writing and public speaking. Emerson became one of America's best known and best-loved 19th-century figures. More About Emerson

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What Makes a Person Heroic?

Characteristics of a hero.

Kendra Cherry, MS, is a psychosocial rehabilitation specialist, psychology educator, and author of the "Everything Psychology Book."

Shereen Lehman, MS, is a healthcare journalist and fact checker. She has co-authored two books for the popular Dummies Series (as Shereen Jegtvig).

• Definitions
• Characteristics

What makes a person heroic? Is there a hero gene, naturally giving someone the characteristics of a hero? According to one study, the answer might rest in the type of heroism we are addressing.

In a paper published in 2010, researchers reported that people who engaged in one-time acts of bravery (like rushing into a burning building or rescuing someone from the path of an oncoming train) are not necessarily that much different from control groups of non-heroes.

By contrast, people who engage in lifelong heroism (such as professional nurses who regularly comfort the sick and dying) do share a number of important personality traits such as empathy , nurturance, and a need to live by a moral code.

Definitions of Heroism

The scientific study of heroism is a relatively recent topic of interest within the field of psychology.

Researchers have offered different definitions of exactly what makes a hero, but most suggest that heroism involves prosocial, altruistic actions that involve an element of personal risk or sacrifice. 

Researchers Franco, Blau, and Zimbardo suggest that heroism involves more than just this, however. In their definition, a heroic person is someone who:

• Acts voluntarily for the service of others who are in need, whether it is for an individual, a group, or a community
• Performs actions without any expectation of reward or external gain
• Recognizes and accepts the potential risk or sacrifice made by taking heroic actions

Researchers also do not necessarily agree about the central characteristics that make up heroism. One study published in 2015 in the Journal of Personality and Social Psychology suggested that heroes have 12 central traits, which are:

• Determination
• Inspirational
• Moral integrity
• Self-sacrifice
• Selflessness

The psychology of heroism might not be well understood, but many experts do believe that it is possible for people to learn to be heroes . The following are just a few of the major characteristics that researchers have ascribed to heroes.

Concern for the Well-Being of Others

According to researchers, empathy, and compassion for others are key variables that contribute to heroic behavior.   People who rush in to help others in the face of danger and adversity do so because they genuinely care about the safety and well-being of other people.

One study published in 2009 found that people who have heroic tendencies also have a much higher degree of empathy.  

People who engage in acts of heroism have concern and care for the people around them and they are able to feel what those in need of help are feeling.

Understanding Other Perspectives

Researchers suggest that heroes aren't just compassionate and caring; they have a knack for being able to see things from the perspective of others.   They can "walk a mile in another man's shoes," so to speak.

When they encounter a situation where an individual is in need, they are immediately able to see themselves in that same situation and see what needs to be done to help.

Heroes Have Useful Skills and Strengths

Clearly, having the training or physical ability to deal with a crisis can also play a major role in whether or not people become heroes.

In situations where would-be rescuers lack the know-how or sheer physical strength to make a difference, people are less likely to help or are more likely to find less direct ways to take action. And in many cases, this approach is probably best; after all, people senselessly rushing into a dangerous situation can pose even more difficulties for rescue workers.

People who are trained and capable, such as those with first aid training and experience, are more ready and able to step up when their skills are needed.

Heroes Have a Strong Moral Compass

According to heroism researchers Zimbardo and Franco, heroes have two essential qualities that set them apart from non-heroes: they live by their values and they are willing to endure personal risk to protect those values.  

Their values and personal beliefs give them the courage and resolve to endure risk and even danger in order to adhere to those principles.

Heroes Are Competent and Confident

It takes both skill and self-confidence to rush into where others fear to tread. Researchers suggest that people who perform heroic acts tend to feel confident in themselves and their abilities.

When faced with a crisis , they have an intrinsic belief that they are capable of handling the challenge and achieving success no matter what the odds are. Part of this confidence might stem from above-average coping skills and abilities to manage stress.

Heroes Aren't Afraid to Face Fear

A person who rushes into a burning building to save another person is not just extraordinarily brave; he or she also possesses an ability to overcome fear. Researchers suggest that heroic individuals are positive thinkers by nature, which contributes to their ability to look past the immediate danger of a situation and see a more optimistic outcome.  

In many cases, these individuals may also have a higher tolerance for risk. Plenty of caring and kind people might shrink back in the face of danger. Those who do leap into action are typically more likely to take greater risks in multiple aspects of their lives.

Heroes keep working on their goals, even after multiple setbacks. Persistence is another quality commonly shared by heroes.

In one 2010 study, researchers found that people identified as heroes were more likely to put a positive spin on negative events.  

When faced with a potentially life-threatening illness, people with heroic tendencies might focus on the good that might come from the situation such as a renewed appreciation for life or an increased closeness with loved ones.  

"The decision to act heroically is a choice that many of us will be called upon to make at some point in time. By conceiving of heroism as a universal attribute of human nature, not as a rare feature of the few 'heroic elect,' heroism becomes something that seems in the range of possibilities for every person, perhaps inspiring more of us to answer that call," write heroism researchers, Zeno Franco, and Philip Zimbardo .  

A Word From Verywell

Researchers have found that in a lot of ways, heroes are not all that different from most people. However, there are a number of skills you can build that can boost your hero characteristics.

Building empathy, becoming competent and skilled, and being persistent in the face of obstacles are all abilities you can work on over time. By doing so, you can improve your ability to help others and come through in times of need.

Walker LJ, Frimer JA, Dunlop WL. Varieties of moral personality: beyond the banality of heroism .  J Pers . 2010;78(3):907‐942. doi:10.1111/j.1467-6494.2010.00637.x

Franco ZE, Blau K, Zimbardo PG. Heroism: A Conceptual Analysis and Differentiation between Heroic Action and Altruism .  Review of General Psychology . 2011;15(2):99-113. doi:10.1037/a0022672.

Kinsella EL, Ritchie TD, Igou ER. Zeroing in on heroes: a prototype analysis of hero features . J Pers Soc Psychol. 2015;108(1):114-27. doi:10.1037/a0038463

Staats S, Wallace H, Anderson T, Gresley J, Hupp JM, Weiss E. The hero concept: self, family, and friends who are brave, honest, and hopeful . Psychol Rep. 2009;104(3):820-32. doi:10.2466/PR0.104.3.820-832

By Kendra Cherry, MSEd Kendra Cherry, MS, is a psychosocial rehabilitation specialist, psychology educator, and author of the "Everything Psychology Book."

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Examples of Heroism

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Published: Mar 14, 2024

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The Psychology of Heroism

Zimbardo explores whether everyday people can be trained to be saviors..

Reading time min

Photo: Ferne Millen Photography

By Diana Aguilera

“W hat makes us good? What makes us evil?” As Stanford psychology professor emeritus Philip Zimbardo reflects on these questions, he observes that they aren’t as different as they might seem. “They’re actually two sides of the same coin.”

Nearly half a century after the 1971 Stanford Prison Experiment revealed how people placed in authoritarian roles can act atrociously, Zimbardo has turned his attention to a more heartening aspect of social psychology: heroism. “We know it’s easy to seduce ordinary good people to do bad things,” Zimbardo says. “Is it possible for ordinary people to be inspired and trained to be everyday heroes?”

The inquiry has opened up a new field of research and led him to found a nonprofit, the Heroic Imagination Project, which trains people to cultivate the mindset needed to step up and act on behalf of others despite the risks. In an age of civic discord, the work couldn’t be timelier, says Scott Allison, a psychology professor at the University of Richmond and a board member of the Heroic Imagination Project . “The goal of heroism is to promote socially responsible behavior and actions that serve the greater good.”

An Emerging Science

Zimbardo began delving into the psychology of heroism with Medical College of Wisconsin professor Zeno Franco in a 2006 article for UC-Berkeley’s Greater Good Magazine . Zimbardo and Franco asked readers to consider the banality of evil—the idea that “under certain conditions and social pressures, ordinary people can commit acts that would otherwise be unthinkable”—and then to contemplate the opposite: “Is it also possible that heroic acts are something that anyone can perform, given the right mindset and conditions?” Their case in point: After planes struck the World Trade Center on September 11, 2001, four seemingly ordinary men chose not to evacuate but to search the upper floors of the North Tower and, using only crowbars and flashlights, helped 70 people to safety. The men perished when the tower collapsed.

In his 2008 TED Talk , “The Psychology of Evil,” Zimbardo defines heroism as taking a personal risk for the common good while others remain passive. The risks might be substantial: losing money, social status or credibility, or endangering oneself or one’s family members. He suggests there’s power in picturing oneself as a “hero in waiting,” an idea he calls “heroic imagination.” And he discusses the potential value of mentally preparing children to intervene in challenging situations—to stand up to a bully, help a stranger or speak up on behalf of another.

The number of researchers focused on heroism has since “expanded exponentially,” says Franco, who studies the social psychology of heroic action. Still, research in the fledgling field is limited, and social science can’t yet explain why some people act heroically while others stand by. It’s also not yet clear whether heroism training is effective.

One early study of heroism suggests heroes and nonheroes may have essential differences. A 2013 paper published in the Journal of Research in Personality found heroism to be dependent on individual disposition. Psychologists at the University of British Columbia and UC-Riverside compared 25 Canadians who received awards for life-risking bravery with a control group and found that the heroes possessed an expanded worldview, greater positivity and a higher sense of efficacy.

‘It’s taking a little action day by day that makes the world better.’

Meanwhile, initial research on heroism training indicates the field has potential. A 2018 study published in the Journal of Humanistic Psychology surveyed 62 fourth- and fifth-grade students in Michigan who had participated in heroism training created by the Hero Construction Company, a nonprofit that teaches character-building skills to children. The study showed that children’s courage levels increased after the training, suggesting that the trait imperative to heroism can be cultivated.

“As a researcher, I’m forced to say we have some good indicators [for heroism training], but a lot more work needs to be done in this space,” Franco says.

There’s also the question of how to measure heroism experimentally. Heroism is not how people say they will behave in a situation, Allison says. It’s a behavior out in the real world.

“It’s all over the map, and that’s one of heroism’s strengths and one of the science’s weaknesses,” Allison says. “It doesn’t have a disciplinary home, and yet it’s [been] coagulating into some coherent science in the past decade.”

From Research to the Real World 

After Zimbardo’s TED Talk, eBay founder Pierre Omidyar stood up from the crowd and encouraged Zimbardo to explore his notion of heroism training. Later, Omidyar provided initial funding for the Heroic Imagination Project, which Zimbardo conceived as a way to bring the insights of social psychology on heroism to a wider audience. The San Francisco–based organization develops training programs and conducts research.

Its workshops include a segment on developing a growth mindset, a concept coined by Stanford psychologist Carol Dweck that refers to the belief that one’s skills and qualities are not inherent but instead can be cultivated through effort and perseverance. Other segments help students overcome the pressure to conform to group norms, learn to identify and counteract bias and discrimination, and develop the resilience needed to combat the bystander effect—the impulse to stand by in emergencies when others are present who might intervene.

The workshops cater to high school and college students, as well as to workplaces. So far, Zimbardo and the project’s trainers have traveled to 12 countries, including Hungary, Poland and England.

“It’s taking a little action day by day that makes the world better,” Zimbardo says, “starting with your family, your school, your community and, ultimately, your nation.”

Diana Aguilera is a staff writer at S tanford .

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Heroism Definition Essay | Real-Life Hero Essay, How to Start Heroism Definition Essay?

Heroism Definition Essay: Heroism is an act of doing something great that a normal person cannot do. Who is a Hero? There are many heroes whom we have read in comics, books, cartoons, movies, etc., yet every one of them has diligence when they’re going through a contention. Heros are good examples and they’re individuals that we gaze upward as well. They all have interesting and exceptional characteristics that make each other not quite the same as one another.

Let us discuss here what is heroism about, who are the real-life heroes, what makes a person a hero, the qualities of a hero, etc. in this article, with the help of an essay. Students learning in the academic classes can take essay samples given here as a reference and prepare their own papers. These samples will help them to get good marks in essay writing.

You can read more  Essay Writing  about articles, events, people, sports, technology many more.

What Makes a Hero Essay?

Being a hero does not mean that a person has to be a strong and powerful one, but you can be a hero with all the good things you can do for others. For example, a doctor is a hero as he/she saves the lives of the people, the soldiers who protect their country from enemies are the heroes, teachers who give us knowledge and help us to build to our future are the heroes, our parents who sacrifice many things in their life to make us happy are the heroes. In the same way, you may face many heroes in everyday life.

What makes somebody a Hero? Is it saving lives, acting in a second, standing up, or forfeiting your life to battle for other people? Would it be able to be a superhuman or would it be able to be more normal like your family members, companions or pets? A few groups can be caring and gallant however just some get acknowledgement for it. This makes it difficult to distinguish what a genuine hero is. Genuine chivalry is the point at which somebody is gutsy, altruistic and comprehends others.

Genuine bravery includes somebody being gallant. Being gallant isn’t being reluctant to rise up to help other people. A Hero must be beneficent or they wouldn’t have any desire to save others. To be altruistic you must have space in your heart to help other people out of luck. You should consider others before yourself. Assuming you are covetous, you wouldn’t have any desire to change your life to save others since you would need to place yourself at serious risk. Being beneficent is perhaps the main part of valor.

Chivalry affects an individual that comprehends the circumstance others are in. This implies that you need to assist individuals with escaping whatever circumstance they are in or to keep them from getting into a far and away more terrible circumstance. In the event that you don’t comprehend another person’s circumstance, you’re not ready to help them. Understanding each other is the way we have the ability to be liberal.

At the point when you stay solid for somebody, give five dollars to a nearby foundation, or save somebody from a fire you are behaving like a genuine hero. You see individuals in your regular daily existence behaving like heroes. Your neighborhood news studio doesn’t get everybody’s gallantry on the grounds that there is such an extensive amount of it! Genuine bravery is the point at which somebody is fearless, magnanimous and comprehends others. Who in your life is a genuine hero?

Real-Life Heroes

Heroes might fear something, however, they aren’t reluctant to show their boldness when it is required. A chivalrous demonstration isn’t an objective in itself, however the consequence of all-around thought about activities and mental fortitude. Heroes get frightened, on the grounds that they are people as we as a whole are. For instance, police officers fight wrongdoing regularly and when they’re beating a contention they have assurance, mental fortitude and different characteristics that individuals appreciate them for and that make them a Hero. Regularly a Hero is respected for their accomplishments/activities and characteristics. There used to be a discourse made, from a man who was respected and gazed upward too by numerous individuals.

Notwithstanding, they act paying little heed to their feelings of dread as their ethical compass shows them what activities are directly in such a circumstance. Heroes might be terrified, however in a similar time, even with no real human capacities, they will behave like genuine superheroes. Clearly, there is no compelling reason to have specific superpowers to be a Hero. Each individual can be a hero: your secondary teacher, your neighbor or a mail transporter. In addition, these individuals have certainly become somebody’s Heroes during their lives. For instance, your educator is as of now a Hero, as he was the one to give you extremely valuable information. Without going to class and getting that information, you would not have the option to enter college and find a decent line of work. Hence, there are as of now numerous heroes in your regular day-to-day existence.

A hero is an individual who stays solid in any event, dealing with a difficult issue. The hero will discover various approaches to help others. Any individual can be known as a hero when saving another person’s life. The individual who persuades others to carry on with their lives with mental fortitude and face every one of the challenges with their head held high can be a hero too. Forfeiting your life for others is likewise a chivalrous deed. A hero can be apprehensive also, yet his activities show that he can conquer his feelings of trepidation to save somebody.

FAQ’s on Heroism Definition Essay

Question 1. What is the definition of Heroism?

Answer: Heroism is an act of being a real-life hero by doing kind and grateful works for the sake of other people. Real heroes fight for the people and stand by them.

Question 2. What are the qualities of a hero?

Answer: A hero is a legendary person who has these basic qualities:

• Determination
• Intelligence

Question 3. Give examples of real-life heroes?

Answer: Examples of real-life heroes are doctors, policemen, the army, freedom fighters, teachers, etc.

Opinion Christine Blasey Ford is no hero, if justice is the measure

An earlier version of this column misspelled the name of Mollie Hemingway. This version has been corrected.

Christine Blasey Ford is promoting her new memoir to acclaim from certain quarters, including a glowing review by the New York Times. Meanwhile, the man she accused of being a witness to her alleged sexual assault by now-Supreme Court Justice Brett M. Kavanaugh more than 40 years ago can’t get his own book reviewed or even mentioned by mainstream newspapers.

You know me. I can’t resist flipping over a cow patty to see what’s underneath.

Ford, you’ll recall, is the California psychologist with two front doors in her house who, in testimony to the Senate Judiciary Committee in 2018, accused Kavanaugh of assaulting her at a high-school-era party while another boy, Mark Judge, allegedly stood by. Judge, who kept his distance and silence during Kavanaugh’s confirmation hearings — in part, he has said , to avoid further harassment by Democratic interlocutors — released his own version of those events and the aftermath in “ The Devil’s Triangle: Mark Judge vs the New American Stasi ” (2022).

As with Kavanaugh, Ford’s accusation against Judge was embraced by most of the news media despite an absence of evidence or corroborating testimony. No one who was supposed to have been at the party where Ford was allegedly assaulted remembered it, or her. Ford herself was unable to nail down the year the party took place (but settled on 1982 after several stabs) or where it was held, how she got there, how she got home or any other details, except that she herself had consumed just one beer, according to her testimony. Her claims against Kavanaugh ultimately were unsubstantiated.

Even so, the awards and accolades for Ford keep coming. During a recent appearance on “The View,” she was nearly sanctified for her “bravery.” Not one of the “View” chin-wags seemed to have done any research. They merely checked the box next to “female” and continued to hold in contempt the male who became a Supreme Court justice. Whoopi Goldberg summed it up: “To face those people the way they were looking and dealing with you, that is bravery under a whole different kind of fire.”

A fair-minded person would also wonder what it was like to be in Kavanaugh’s seat.

And what about Judge? “Roadkill” is the way constitutional lawyer Jonathan Turley described Judge’s invisible role in this tale. Of course, Judge and Kavanaugh were and are distinct people whose adult lives could not be more different. Kavanaugh was the kind of boy who kept a detailed calendar of his busy activities and who had a stellar career as a federal judge.

Judge, who chronicled his heavy-drinking school days in his 1997 book, “ Wasted: Tales of a Gen X Drunk ,” was a teenage alcoholic who had to claw his way to sobriety and suffered accordingly. He told Martha MacCallum during a recent Fox News interview that the effects of being essentially locked in a stockade for public ridicule and condemnation included “suicidal ideation” and “economic issues.”

Under interrogation by Democrats on the Senate Judiciary Committee, Kavanaugh was forced to review his youthful beer consumption, which he admitted was gustatory. He wasn’t alone; Ford was a drinker, too, according to friends and outlined in the deeply researched book “ Justice on Trial ” by Mollie Hemingway and Carrie Severino.

In my own research for a book that never came to fruition, I also learned that Ford was a party girl, which means she and I would have been friends. Her real “best friend” at the time, Leland Keyser, was known as her designated driver in those days, according to several of her friends cited in yet another book, “ The Education of Brett Kavanaugh ” by New York Times writers Robin Pogrebin and Kate Kelly.

A straight-A student and athlete who became a professional golfer, Keyser had her driver’s license at the time of the alleged assault.

Keyser, who felt pressured by Ford’s supporters to confirm Ford’s story, testified to the FBI that she had no recollection of any such party and didn’t know Kavanaugh.

When intimidation didn’t work, Ford and her friends implied that Keyser’s testimony couldn’t be trusted because she had “significant health challenges,” as Ford put it during her testimony. It didn’t take long for the meaning here to become public. Keyser had at one point become addicted to painkillers prescribed for golf-related back and neck injuries. She has suffered years of surgeries and pain that continues today, thanks to her commitment to recovery. No meds. She also has had to cope with the psychological effects of her persecution by the anti-Kavanaugh brigade. At least one person from Team Ford tried to persuade her to adjust her story. She refused.

Meanwhile, after five years of silence, Judge has emerged from his bunker with both barrels blazing. One can stand only so much smearing. He was, after all, accused in the public arena of variously urging Kavanaugh on or trying to stop him, all the while laughing, according to Ford. Like Kavanaugh, Judge was presumed guilty — a tragic by-product of the “believe the woman” orthodoxy that emerged during the #MeToo movement — and justly wants to have his say.

It takes guts to try to breach the #MeToo iron curtain, as Judge is attempting to do. It takes no courage at all to enrich yourself at other people’s expense, as Ford has done. Even if she believes her own story or suffered some traumatic event at some time, in the absence of evidence or corroboration, a measure of doubt is called for. This doesn’t necessarily mean she lied, as Hemingway and Severino have noted.

Both Judge and Keyser, it seems, deserve the applause Ford is receiving for perpetuating a questionable history that has damaged so many people, not to mention the judicial system she says she has sought to protect. We know the truth is otherwise, thanks to a video capture of Ford’s lawyer, Debra Katz, saying that her client wanted to block Kavanaugh because of fears he would vote to reverse Roe v. Wade . Ford’s fears might have been justified, but her tactics — which have netted her $1 million in donations plus overnights at Oprah’s — were not.

Nothing good grows under a cow patty, but Ford sure did step in one.

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