hero

The current article discusses the issue that the hero in Sartre's existentialist attitude lives alone and confused in an absurd world where moral foundations are not very important. He is forced to choose and by choosing values, he creates his desired ethics and by this means he invites others to those self-created values. In this way, Sartre gives a new meaning to the word hero. Sartre's hero becomes even more limited by the "other" with his terrifying decisions, the only way to save him is conscious self-deception. Although he knows that he is free and has to choose, and he is also familiar with the responsibility and commitment. The current research was carried out with a fundamental purpose and its main issue is to investigate the characteristics of the hero in Sartre's existentialism philosophy and the conditions of its emergence. In this research, in search of the conditions for the emergence of the hero from Sartre's point of view, it shows that originality is the result of practical actions in the situations in which Sartre's hero is placed, so it is connected with consciousness and freedom is the relationship of consciousness with the world. The research method is qualitative and in order to reveal the research problem, the Paris-Texas film has been selected and analyzed as a case of study based on the purposeful selection. The result indicates that every action of today's hero is original and self-determining because it was formed in freedom. He is nothing but what he makes of himself; This construction happens in the public sphere, so authenticity is no longer an individual action, but a conflict in social relations.

Epic heroes are noble individual of prodigious martial strength but they too mostly pass through several trials to prove their legitimate position. These endeavors include battles with evils while the heroes rarely overcome mental evils. The trials are challenging for heroes’ power to defeat the evil. The seven trials of Rostam and Isfandiyār as well as the twelve trials of Heracles fall in this category. Twelve thousand years of the Zoroastrian world includes an eternal battle between good and evil and the good will win this battle at last in the Armageddon. Zoroaster is the highest level of Ahura Mazda’s forces against Angra Mainyu. He too passed the seven trials in his childhood and adulthood  which is not though the pure history but mixed with the myths and epics. Therefore, he acts as a hero to prove his legitimacy  and triumph over dēws, Karaps and evil thoughts was his utmost aim and established Zoroastrianism through converting Goštāsp and his court. All of the trials he passed proved his legitimacy for being the prophet. 

Arash , the famous Archer and mythical-historical hero, is a significant absentee from Persian classical poetry, especially Shahnameh . However, in contemporary times, several poets and writers, including Bahram Beyzai, have adopted Arash's narrative. Beyzai creates the most distinctive version of this narrative by offering a modern approach and deconstructing the original narrative. Beyzai's Arash is not the renowned hero and archer but rather a stableman who transforms into a hero without any metaphysical support or physical strength, just by relying on the power of mind and heart. The present study examines the distinctive characteristics of the hero in Beyzai's narrative and, based on Lacan's psychoanalytic theory, analyzes the transformation of Arash from a stableman to a hero. The results show that the most critical differences between Arash in Beyzai's work and the original narrative are: the lack of support from divine forces, lack of extraordinary physical abilities, emphasis on an inner journey rather than an external one, and the focus on the power of heart and mind instead of physical strength. Studying the transformation of Arash's personality based on Lacan's theory shows two stages: the first is Arash's confrontation with the big Other, which separates him from his initial unified perception of the world and turns him into an alienated and split subject. The second and main stage is Arash's victory over the big Other during his symbolic ascent to Mount Alborz. This conquest enables Arash to break through the 'symbolic order' and attain the superior knowledge and power of a hero.