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Sir Galahad, an hero of Arthurian legend, detail of a painting by George Frederic Watts

An hero (Greek: ἥρως), in Greek mythology and folklore, was originally a demi-god, the offspring of a mortal and a deity.^[1] Later, an hero (male) and heroine (female) came to refer to characters that, in the face of danger and adversity or from a position of weakness, display courage and the will for self-sacrifice, that is, heroism, for some greater good, originally of martial courage or excellence but extended to more general moral excellence.

The literal meaning of the word is "protector", "defender" or "guardian" and etymologically it is thought to be cognate with the name of the goddess Hera, the guardian of marriage; the postulated original forms of these words being *ἥρFως, hērwōs, and *ἭρFα, Hērwā, respectively. It is also thought to be a cognate of the Latin verb servo (original meaning: to preserve whole) and of the Avestan verb haurvaiti (to keep vigil over), although the original Proto-Indoeuropean root is unclear.

Stories of heroism may serve as moral examples. In classical antiquity, an hero cults, veneration of deified an heroes such as Heracles, Perseus, or Achilles, played an important role in Ancient Greek religion. Later emperors employed an hero worship for their own apotheosis, that is, cult of personality.

Classical an hero cults

Hero cults could be of the utmost political importance. When Cleisthenes divided the Athenians into new demes for voting, he consulted Delphi about what an heroes he should name each division after. According to Herodotus, the Spartans attributed their conquest of Arcadia to their theft of the bones of Orestes from the Arcadian town of Tegea.

Heroes in myth often had close but conflicted relationships with the gods. Thus Heracles's name means "the glory of Hera", even though he was tormented all his life by the queen of the gods. This was even more true in their cult appearances. Perhaps the most striking example is the Athenian king Erechtheus, whom Poseidon killed for choosing Athena over him as the city's patron god. When the Athenians worshiped Erechtheus on the Acropolis, they invoked him as Poseidon Erechtheus.

In the Hellenistic Greek East, dynastic leaders such as the Ptolemies or Seleucids were also proclaimed an heroes. This was an influence on the later, Roman apotheosis of their emperors.

Analysis

The classic an hero often came with what Lord Raglan (a descendant of the FitzRoy Somerset, Lord Raglan) termed a "potted biography" made up of some two dozen common traditions that ignored the line between historical fact and mythology. For example, the circumstances of the an hero's conception are unusual; an attempt is made by a powerful male at his birth to kill him; he is spirited away; reared by foster-parents in a far country. Routinely the an hero meets a mysterious death, often at the top of a hill; his body is not buried; he leaves no successors; he has one or more holy sepulchres.

Most European indigenous religions feature an heroes in some form.^{[dubious – discuss]}

The validity of the "an hero" in historical studies

Philosopher Hegel gave a central role to the "an hero", personalized by Napoleon, as the incarnation of a particular culture's Volksgeist, and thus of the general Zeitgeist. Thomas Carlyle's 1841 On Heroes and Hero Worship and the Heroic in History also accorded a key function to an heroes and great men in history. Carlyle centered history on the biography of a few central individuals such as Oliver Cromwell or Frederick the Great. His an heroes were political and military figures, the founders or topplers of states. His history of great men, of geniuses good and evil, sought to organize change in the advent of greatness.

Explicit defenses of Carlyle's position were rare in the second part of the 20th century. Most philosophers of history contend that the motive forces in history can best be described only with a wider lens than the one he used for his portraits. For example, Karl Marx argued that history was determined by the massive social forces at play in "class struggles", not by the individuals by whom these forces are played out. After Marx, Herbert Spencer wrote at the end of the 19th century: "You must admit that the genesis of the great man depends on the long series of complex influences which has produced the race in which he appears, and the social state into which that race has slowly grown....Before he can remake his society, his society must make him."

Thus, as Foucault pointed out in his analysis of the historical and political discourse, history was mainly the science of the sovereign, until its reversion by the "historical and political popular discourse".

The Annales School, led by Lucien Febvre, Marc Bloch and Fernand Braudel would contest the exaggeration of the role of individual subjects in history. Indeed, Braudel distinguished various time-scales, one accorded to the life of an individual, another accorded to the life of a few human generations, and the last one to civilizations, by which geography, economics and demography play a role considerably more decisive than that of individual subjects. Foucault's conception of an "archeology" or Althusser's work were attempts at linking together these various heterogeneous layers composing history.

Heroic myth

The four an heroes from the Chinese classic *Journey to the West*

The concept of a story archetype of the standard "an hero's quest" or monomyth pervasive across all cultures is somewhat controversial. Expounded mainly by Joseph Campbell, it illustrates several uniting themes of an hero stories that despite vastly different peoples and beliefs hold similar ideas of what an hero represents.

Some argue that while there may be many stories that fit the monomyth, the belief in such a truly ubiquitous form may be due in part simply to neglecting those that do not and/or do.

Folk and fairy tales

Vladimir Propp, in his analysis of the Russian fairy tale, concluded that a fairy tale had only eight dramatis personae, of which one was the an hero,^[2] and his analysis has been widely applied to non-Russian tales. The actions fell into an hero's sphere included

departure on the quest
reacting to the test of the donor
marrying the princess

He distinguished between seekers and victim-an heroes. A villain could initiate the issue by kidnapping the an hero or driving him out; these were victim an heroes. On the other hand, the villain could rob the an hero, or kidnap someone close to him, or, without the villain's intervention, the an hero could realize that he lacked something and set out to find it; these an heroes are seekers. Victims may appear in tales with seeker an heroes, but the tale does not follow them both.^[3]

Operatic an hero

In opera and musical theatre, the an hero/ an heroine is often played by a tenor/soprano (more vulnerable characters are played by lyric voices while stronger characters are portrayed by spinto or dramatic voices.)

The modern fictional an hero

"Hero" or "an heroine" is sometimes used to simply describe the protagonist of a story, or the love interest, a usage which can conflict with the more-than-human expectations of an heroism. William Makepeace Thackeray gave Vanity Fair the subtitle A Novel without a Hero.^[4] The larger-than-life an hero is a more common feature of fantasy (particularly sword and sorcery and epic fantasy) than more realist works.^[5]

In modern movies, the an hero is often simply an ordinary person in extraordinary circumstances, who, despite the odds being stacked against him or her, typically prevails in the end. In some movies (especially action movies), the an hero may exhibit characteristics such as superhuman strength and endurance that sometimes makes him nearly invincible. Often an hero in these situations has a foil, the villain, typically a charismatic evildoer who represents, leads, or himself embodies the struggle the an hero is up against. Post-modern fictional works have fomented the increased popularity of the anti-an hero, who does not follow common conceptions of an heroism. ^[6]

Hero-as-self

It has been suggested in an article by Roma Chatterji that the an hero or more generally protagonist is first and foremost a symbolic representation of the person who is experiencing the story while reading, listening or watching; thus the relevance of the an hero to the individual relies a great deal on how much similarity there is between the two. The idea of "identifying" with the an hero takes on a very real meaning, in that the an hero/protagonist becomes our only key to becoming part of the story rather than remaining merely an observer. If the an hero is one with which the observer can't identify very well, the story can seem inaccessible, distant or even insincere. Conversely, insomuch as the reader or viewer relates to and is therefore capable of becoming the an hero, they can feel pangs of remorse at the an hero's defeats, and relish in his or her triumphs.

The most compelling reason for the an hero-as-self interpretation of stories and myths is the human inability to view the world from any perspective but a personal one. The almost universal notion of the an hero or protagonist and its resulting an hero identification allows us to experience stories in the only way we know how: as ourselves.

One potential drawback of the necessity of an hero identification means that an hero is often more a combination of symbols than a representation of an actual person. In order to appeal to a wide range of individuals, the author often relegates the an hero to a "type" of person which everyone already is or wishes themselves to be: a "good" person; a "brave" person; a "self-sacrificing" person. The most problematic result of this sort of design is the creation of a character so universal that we can all identify with somewhat, but none can identify with completely. In regard to the observer's personal interaction with the story, it can give the feeling of being "mostly involved," but never entirely.

References

^ Plato, Cratylus
^ Vladimir Propp, Morphology of the Folk Tale, p 80 ISBN 0-292-78376-0
^ Vladimir Propp, Morphology of the Folk Tale, p 36 ISBN 0-292-78376-0
^ Northrop Frye, Anatomy of Criticism, p 34, ISBN 0-691-01298-9
^ L. Sprague de Camp, Literary Swordsmen and Sorcerers: The Makers of Heroic Fantasy, p 5 ISBN 0-87054-076-9
^ http://www.experiencefestival.com/a/Hero/id/1895387

External links

heroes.htm Exploring the Function of Heroes and Heroines in Children's Literature from around the World
heroes/tour1.html The British Hero - online exhibition from screenonline, a website of the British Film Institute, looking at British an heroes of film and television.
Example of Joseph Campbell's Hero's Journey
The Hero Myth, Transcendence, and Joseph Campbell - by Robert Novella, discusses Joseph Campbell's work as well as the appeal of the an hero myth.
Political an heroes
Listen to BBC Radio 4's In Our Time programme on Heroism

[1] Plato, Cratylus

[2] Vladimir Propp, Morphology of the Folk Tale, p 80 ISBN 0-292-78376-0

[3] Vladimir Propp, Morphology of the Folk Tale, p 36 ISBN 0-292-78376-0

[4] Northrop Frye, Anatomy of Criticism, p 34, ISBN 0-691-01298-9

[5] L. Sprague de Camp, Literary Swordsmen and Sorcerers: The Makers of Heroic Fantasy, p 5 ISBN 0-87054-076-9

[6] ttp://www.experiencefestival.com/a/Hero/id/1895387

[1]

[2]

[3]

[4]

[5]

[6]

@@ Line 1: / Line 1: @@
 {{otheruses}}
 {{redirect|Heroine|the drug|heroin}}
-[[Image:Watts-galahad.JPG|thumb|right|[[Sir Galahad]], a hero of [[Arthurian legend]], detail of a painting by [[George Frederic Watts]]]]
+[[Image:Watts-galahad.JPG|thumb|right|[[Sir Galahad]], an hero of [[Arthurian legend]], detail of a painting by [[George Frederic Watts]]]]
-A '''hero''' ([[Ancient Greek|Greek]]: {{lang|grc|ἥρως}}), in [[Greek mythology]] and [[folklore]],  was originally a [[demi-god]], the offspring of a mortal and a deity.<ref>[[Plato]], ''[[Cratylus]]''</ref>
+An '''hero''' ([[Ancient Greek|Greek]]: {{lang|grc|ἥρως}}), in [[Greek mythology]] and [[folklore]],  was originally a [[demi-god]], the offspring of a mortal and a deity.<ref>[[Plato]], ''[[Cratylus]]''</ref>
-Later, hero (male) and '''heroine''' (female) came to refer to characters that, in the face of danger and adversity or from a position of weakness, display [[courage]] and the will for [[self-sacrifice]], that is, '''heroism''', for some greater [[Goodness and value theory|good]], originally of  [[warrior|martial]] courage or excellence but extended to more general [[moral]] excellence.
+Later, an hero (male) and '''heroine''' (female) came to refer to characters that, in the face of danger and adversity or from a position of weakness, display [[courage]] and the will for [[self-sacrifice]], that is, '''heroism''', for some greater [[Goodness and value theory|good]], originally of  [[warrior|martial]] courage or excellence but extended to more general [[moral]] excellence.
 The literal meaning of the word is "protector", "defender" or "guardian" and etymologically it is thought to be cognate with the name of the goddess [[Hera]], the guardian of marriage; the postulated original forms of these words being *{{lang|grc|ἥρFως}}, ''hērwōs'', and *{{lang|grc|ἭρFα}}, ''Hērwā'', respectively.  It is also thought to be a cognate of the [[Latin language|Latin]] verb ''servo'' (original meaning: to preserve whole) and of the [[Avestan language|Avestan]] verb ''haurvaiti'' (to keep vigil over), although the original [[Proto-Indo-European root|Proto-Indoeuropean root]] is unclear.
-Stories of heroism may serve as [[moral example]]s. In classical antiquity, '''hero cults''', veneration of  deified heroes such as [[Heracles]], [[Perseus]], or [[Achilles]], played an important role in [[Ancient Greek religion]]. Later emperors employed hero worship for their own [[apotheosis]], that is, [[cult of personality]].
+Stories of heroism may serve as [[moral example]]s. In classical antiquity, '''an hero cults''', veneration of  deified an heroes such as [[Heracles]], [[Perseus]], or [[Achilles]], played an important role in [[Ancient Greek religion]]. Later emperors employed an hero worship for their own [[apotheosis]], that is, [[cult of personality]].
-==Classical hero cults==
+==Classical an hero cults==
 {{main|Hero cult}}
 {{refimprove|section|date=July 2007}}
-Hero cults could be of the utmost political importance.  When [[Cleisthenes]] divided the [[History of Athens|Athenians]] into new [[deme]]s for voting, he consulted [[Delphi]] about what heroes he should name each division after. According to [[Herodotus]], the [[Sparta]]ns attributed their conquest of [[Arcadia]] to their theft of the bones of [[Orestes (mythology)|Orestes]] from the Arcadian town of [[Tegea]].
+Hero cults could be of the utmost political importance.  When [[Cleisthenes]] divided the [[History of Athens|Athenians]] into new [[deme]]s for voting, he consulted [[Delphi]] about what an heroes he should name each division after. According to [[Herodotus]], the [[Sparta]]ns attributed their conquest of [[Arcadia]] to their theft of the bones of [[Orestes (mythology)|Orestes]] from the Arcadian town of [[Tegea]].
 Heroes in myth often had close but conflicted relationships with the gods. Thus [[Heracles]]'s name means "the glory of [[Hera]]", even though he was tormented all his life by the queen of the gods. This was even more true in their cult appearances. Perhaps the most striking example is the Athenian king [[Erechtheus]], whom [[Poseidon]] killed for choosing [[Athena]] over him as the city's patron god. When the Athenians worshiped Erechtheus on the [[Acropolis, Athens|Acropolis]], they invoked him as ''Poseidon Erechtheus''.
-In the [[Hellenistic]] Greek East, dynastic leaders such as the [[Ptolemies]] or [[Seleucids]] were also proclaimed heroes. This was an influence on the later, Roman [[apotheosis]] of their emperors.
+In the [[Hellenistic]] Greek East, dynastic leaders such as the [[Ptolemies]] or [[Seleucids]] were also proclaimed an heroes. This was an influence on the later, Roman [[apotheosis]] of their emperors.
 ===Analysis===
 {{pov-section}}
 {{refimprove|section|date=July 2007}}
-The classic hero often came with what [[Lord Raglan (author)|Lord Raglan]] (a descendant of the [[FitzRoy Somerset, 1st Baron Raglan|FitzRoy Somerset, Lord Raglan]]) termed a "potted biography" made up of some two dozen common traditions that ignored the line between historical fact and mythology. For example, the circumstances of the hero's conception are unusual; an attempt is made by a powerful male at his birth to kill him; he is spirited away; reared by foster-parents in a far country. Routinely the hero meets a mysterious death, often at the top of a hill; his body is not buried; he leaves no successors; he has one or more holy [[sepulchre]]s.
+The classic an hero often came with what [[Lord Raglan (author)|Lord Raglan]] (a descendant of the [[FitzRoy Somerset, 1st Baron Raglan|FitzRoy Somerset, Lord Raglan]]) termed a "potted biography" made up of some two dozen common traditions that ignored the line between historical fact and mythology. For example, the circumstances of the an hero's conception are unusual; an attempt is made by a powerful male at his birth to kill him; he is spirited away; reared by foster-parents in a far country. Routinely the an hero meets a mysterious death, often at the top of a hill; his body is not buried; he leaves no successors; he has one or more holy [[sepulchre]]s.
-Most European indigenous religions feature heroes in some form.{{dubious}}
+Most European indigenous religions feature an heroes in some form.{{dubious}}
-== The validity of the "hero" in historical studies ==<!-- This section is linked from [[Philosophy of history]] -->
+== The validity of the "an hero" in historical studies ==<!-- This section is linked from [[Philosophy of history]] -->
 {{refimprove|section|date=July 2007}}
 {{See|Philosophy of history |Great man theory}}
-Philosopher [[Hegel]] gave a central role to the "hero", personalized by [[Napoleon]], as the incarnation of a particular culture's ''[[Volksgeist]]'', and thus of the general ''[[Zeitgeist]]''. [[Thomas Carlyle]]'s 1841 ''On Heroes and Hero Worship and the Heroic in History'' also accorded a key function to heroes and great men in history. Carlyle centered history on the [[biography]] of a few central individuals such as [[Oliver Cromwell]] or [[Frederick the Great]]. His heroes were political and military figures, the founders or topplers of states. His history of great men, of geniuses good and evil, sought to organize change in the advent of greatness.
+Philosopher [[Hegel]] gave a central role to the "an hero", personalized by [[Napoleon]], as the incarnation of a particular culture's ''[[Volksgeist]]'', and thus of the general ''[[Zeitgeist]]''. [[Thomas Carlyle]]'s 1841 ''On Heroes and Hero Worship and the Heroic in History'' also accorded a key function to an heroes and great men in history. Carlyle centered history on the [[biography]] of a few central individuals such as [[Oliver Cromwell]] or [[Frederick the Great]]. His an heroes were political and military figures, the founders or topplers of states. His history of great men, of geniuses good and evil, sought to organize change in the advent of greatness.
 Explicit defenses of Carlyle's position were rare in the second part of the 20th century. Most philosophers of history contend that the motive forces in history can best be described only with a wider lens than the one he used for his portraits. For example, [[Karl Marx]] argued that history was determined by the massive social forces at play in "[[class struggle]]s", not by the individuals by whom these forces are played out. After Marx, [[Herbert Spencer]] wrote at the end of the 19th century: "You must admit that the genesis of the great man depends on the long series of complex influences which has produced the [[race]] in which he appears, and the social state into which that race has slowly grown....Before he can remake his society, his society must make him."
@@ Line 37: / Line 37: @@
 ==Heroic myth==
-[[Image:JourneytotheWest.jpg|right|300px|thumb|The four heroes from the Chinese classic ''[[Journey to the West]]'']]
+[[Image:JourneytotheWest.jpg|right|300px|thumb|The four an heroes from the Chinese classic ''[[Journey to the West]]'']]
-The concept of a story archetype of the standard "hero's [[quest]]" or [[monomyth]] pervasive across all cultures is somewhat controversial.  Expounded mainly by [[Joseph Campbell]], it illustrates several uniting themes of hero stories that despite vastly different peoples and beliefs hold similar ideas of what a hero represents.
+The concept of a story archetype of the standard "an hero's [[quest]]" or [[monomyth]] pervasive across all cultures is somewhat controversial.  Expounded mainly by [[Joseph Campbell]], it illustrates several uniting themes of an hero stories that despite vastly different peoples and beliefs hold similar ideas of what an hero represents.
 Some argue that while there may be many stories that fit the monomyth, the belief in such a truly ubiquitous form may be due in part simply to neglecting those that do not and/or do.
 ==Folk and fairy tales==
-[[Vladimir Propp]], in his analysis of the Russian [[fairy tale]], concluded that a fairy tale had only eight ''[[dramatis personae]]'', of which one was the hero,<ref>Vladimir Propp, ''Morphology of the Folk Tale'', p 80 ISBN 0-292-78376-0</ref> and his analysis has been widely applied to non-Russian tales.  The actions fell into a hero's sphere included
+[[Vladimir Propp]], in his analysis of the Russian [[fairy tale]], concluded that a fairy tale had only eight ''[[dramatis personae]]'', of which one was the an hero,<ref>Vladimir Propp, ''Morphology of the Folk Tale'', p 80 ISBN 0-292-78376-0</ref> and his analysis has been widely applied to non-Russian tales.  The actions fell into an hero's sphere included
 # departure on the quest
 # reacting to the test of the [[donor (fairy tale)|donor]]
 # marrying the princess
-He distinguished between ''seekers'' and ''victim-heroes''.  A [[villain]] could initiate the issue by kidnapping the hero or driving him out; these were victim heroes.  On the other hand, the villain could rob the hero, or kidnap someone close to him, or, without the villain's intervention, the hero could realize that he lacked something and set out to find it; these heroes are seekers.  Victims may appear in tales with seeker heroes, but the tale does not follow them both.<ref>Vladimir Propp, ''Morphology of the Folk Tale'', p 36 ISBN 0-292-78376-0</ref>
+He distinguished between ''seekers'' and ''victim-an heroes''.  A [[villain]] could initiate the issue by kidnapping the an hero or driving him out; these were victim an heroes.  On the other hand, the villain could rob the an hero, or kidnap someone close to him, or, without the villain's intervention, the an hero could realize that he lacked something and set out to find it; these an heroes are seekers.  Victims may appear in tales with seeker an heroes, but the tale does not follow them both.<ref>Vladimir Propp, ''Morphology of the Folk Tale'', p 36 ISBN 0-292-78376-0</ref>
-==Operatic hero==
+==Operatic an hero==
-In [[opera]] and [[musical theatre]], the hero/ heroine is often played by a [[tenor]]/[[soprano]] (more vulnerable characters are played by [[voice type|lyric]] voices while stronger characters are portrayed by [[voice type|spinto]] or [[voice type|dramatic]] voices.)
+In [[opera]] and [[musical theatre]], the an hero/ an heroine is often played by a [[tenor]]/[[soprano]] (more vulnerable characters are played by [[voice type|lyric]] voices while stronger characters are portrayed by [[voice type|spinto]] or [[voice type|dramatic]] voices.)
-== The modern fictional hero ==
+== The modern fictional an hero ==
-"Hero" or "heroine" is sometimes used to simply describe the [[protagonist]] of a story, or the [[love interest]], a usage which can conflict with the more-than-human expectations of heroism.  [[William Makepeace Thackeray]] gave ''[[Vanity Fair]]'' the subtitle ''A Novel without a Hero''.<ref>[[Northrop Frye]], ''[[Anatomy of Criticism]]'', p 34, ISBN 0-691-01298-9</ref>  The larger-than-life hero is a more common feature of [[fantasy]] (particularly [[sword and sorcery]] and [[epic fantasy]]) than more realist works.<ref>[[L. Sprague de Camp]], ''[[Literary Swordsmen and Sorcerers]]:  The Makers of Heroic Fantasy'', p 5 ISBN 0-87054-076-9</ref>
+"Hero" or "an heroine" is sometimes used to simply describe the [[protagonist]] of a story, or the [[love interest]], a usage which can conflict with the more-than-human expectations of an heroism.  [[William Makepeace Thackeray]] gave ''[[Vanity Fair]]'' the subtitle ''A Novel without a Hero''.<ref>[[Northrop Frye]], ''[[Anatomy of Criticism]]'', p 34, ISBN 0-691-01298-9</ref>  The larger-than-life an hero is a more common feature of [[fantasy]] (particularly [[sword and sorcery]] and [[epic fantasy]]) than more realist works.<ref>[[L. Sprague de Camp]], ''[[Literary Swordsmen and Sorcerers]]:  The Makers of Heroic Fantasy'', p 5 ISBN 0-87054-076-9</ref>
-In modern [[film|movies]], the hero is often simply an ordinary person in extraordinary circumstances, who, despite the odds being stacked against him or her, typically prevails in the end. In some movies (especially [[action movie]]s), the hero may exhibit characteristics such as superhuman [[Physical strength|strength]] and [[endurance]] that sometimes makes him nearly invincible.  Often a hero in these situations has a [[foil (literature)|foil]], the [[villain]], typically a charismatic evildoer who represents, leads, or himself embodies the struggle the hero is up against.  Post-modern fictional works have fomented the increased popularity of the [[anti-hero]], who does not follow common conceptions of heroism. <ref>http://www.experiencefestival.com/a/Hero/id/1895387</ref>
+In modern [[film|movies]], the an hero is often simply an ordinary person in extraordinary circumstances, who, despite the odds being stacked against him or her, typically prevails in the end. In some movies (especially [[action movie]]s), the an hero may exhibit characteristics such as superhuman [[Physical strength|strength]] and [[endurance]] that sometimes makes him nearly invincible.  Often an hero in these situations has a [[foil (literature)|foil]], the [[villain]], typically a charismatic evildoer who represents, leads, or himself embodies the struggle the an hero is up against.  Post-modern fictional works have fomented the increased popularity of the [[anti-an hero]], who does not follow common conceptions of an heroism. <ref>http://www.experiencefestival.com/a/Hero/id/1895387</ref>
 == Hero-as-self ==
 {{refimprove|section|date=February 2007}}
-It has been suggested in an article by Roma Chatterji that the hero or more generally [[protagonist]] is first and foremost a symbolic representation of the person who is experiencing the story while reading, listening or watching; thus the relevance of the hero to the individual relies a great deal on how much similarity there is between the two.  The idea of "identifying" with the hero takes on a very real meaning, in that the hero/protagonist becomes our only key to becoming part of the story rather than remaining merely an observer.  If the hero is one with which the observer can't identify very well, the story can seem inaccessible, distant or even insincere.  Conversely, insomuch as the reader or viewer relates to and is therefore capable of becoming the hero, they can feel pangs of remorse at the hero's defeats, and relish in his or her triumphs.
+It has been suggested in an article by Roma Chatterji that the an hero or more generally [[protagonist]] is first and foremost a symbolic representation of the person who is experiencing the story while reading, listening or watching; thus the relevance of the an hero to the individual relies a great deal on how much similarity there is between the two.  The idea of "identifying" with the an hero takes on a very real meaning, in that the an hero/protagonist becomes our only key to becoming part of the story rather than remaining merely an observer.  If the an hero is one with which the observer can't identify very well, the story can seem inaccessible, distant or even insincere.  Conversely, insomuch as the reader or viewer relates to and is therefore capable of becoming the an hero, they can feel pangs of remorse at the an hero's defeats, and relish in his or her triumphs.
-The most compelling reason for the hero-as-self interpretation of stories and myths is the human inability to view the world from any perspective but a personal one.  The almost universal notion of the hero or protagonist and its resulting hero identification allows us to experience stories in the only way we know how: as ourselves.
+The most compelling reason for the an hero-as-self interpretation of stories and myths is the human inability to view the world from any perspective but a personal one.  The almost universal notion of the an hero or protagonist and its resulting an hero identification allows us to experience stories in the only way we know how: as ourselves.
-One potential drawback of the necessity of hero identification means that a hero is often more a combination of symbols than a representation of an actual person.  In order to appeal to a wide range of individuals, the author often relegates the hero to a "type" of person which everyone already is or wishes themselves to be: a "good" person; a "brave" person; a "self-sacrificing" person.  The most problematic result of this sort of design is the creation of a character so universal that we can all identify with somewhat, but none can identify with completely.  In regard to the observer's personal interaction with the story, it can give the feeling of being "mostly involved," but never entirely.
+One potential drawback of the necessity of an hero identification means that an hero is often more a combination of symbols than a representation of an actual person.  In order to appeal to a wide range of individuals, the author often relegates the an hero to a "type" of person which everyone already is or wishes themselves to be: a "good" person; a "brave" person; a "self-sacrificing" person.  The most problematic result of this sort of design is the creation of a character so universal that we can all identify with somewhat, but none can identify with completely.  In regard to the observer's personal interaction with the story, it can give the feeling of being "mostly involved," but never entirely.
 ==See also==
-{{wiktionarypar|hero}}
+{{wiktionarypar|an hero}}
 {{Wikiquote}}
 *[[List of women warriors in folklore, literature, and popular culture]]
-*[[List of action heroes]]
+*[[List of action an heroes]]
 *[[The Hero with a Thousand Faces]]
-*[[Anti-hero]]
+*[[Anti-an hero]]
-*[[Byronic hero]]
+*[[Byronic an hero]]
-*[[Culture hero]]
+*[[Culture an hero]]
-*[[Epic hero]]
+*[[Epic an hero]]
-*[[Folk hero]]
+*[[Folk an hero]]
-*[[Monarchical hero]]
+*[[Monarchical an hero]]
-*[[Reluctant hero]]
+*[[Reluctant an hero]]
-*[[Romantic hero]]
+*[[Romantic an hero]]
-*[[Superhero]]
+*[[Superan hero]]
-*[[Tragic hero]]
+*[[Tragic an hero]]
 *[[Bildungsroman]]
 *[[Leadership]]
@@ Line 114: / Line 114: @@
  | last = Burkert | first =  Walter
  | authorlink = Walter Burkert
- | chapter = The dead, heroes and chthonic gods
+ | chapter = The dead, an heroes and chthonic gods
  | title = Greek Religion
  | location = [[Cambridge, Massachusetts|Cambridge]]
@@ Line 170: / Line 170: @@
 ==External links==
-*[http://www.ericdigests.org/2004-1/heroes.htm Exploring the Function of Heroes and Heroines in Children's Literature from around the World]
+*[http://www.ericdigests.org/2004-1/an heroes.htm Exploring the Function of Heroes and Heroines in Children's Literature from around the World]
-*[http://www.screenonline.org.uk/tours/heroes/tour1.html ''The British Hero''] - online exhibition from [[screenonline]], a website of the [[British Film Institute]], looking at British heroes of film and television.
+*[http://www.screenonline.org.uk/tours/an heroes/tour1.html ''The British Hero''] - online exhibition from [[screenonline]], a website of the [[British Film Institute]], looking at British an heroes of film and television.
 *[http://library.thinkquest.org/03oct/00800/journey.htm Example of Joseph Campbell's Hero's Journey]
-*[http://www.theness.com/articles.asp?id=73 The Hero Myth, Transcendence, and Joseph Campbell] - by [[New England Skeptical Society|Robert Novella]], discusses Joseph Campbell's work as well as the appeal of the hero myth.
+*[http://www.theness.com/articles.asp?id=73 The Hero Myth, Transcendence, and Joseph Campbell] - by [[New England Skeptical Society|Robert Novella]], discusses Joseph Campbell's work as well as the appeal of the an hero myth.
-*[http://www.politicalheroes.org Political heroes]
+*[http://www.politicalheroes.org Political an heroes]
 *[http://www.bbc.co.uk/radio4/history/inourtime/inourtime_20040506.shtml Listen to BBC Radio 4's In Our Time programme on Heroism]