Unlearning the Lone Ranger: Why We Need a Better Myth
We live by stories. As a child, I tried convincing my mom that I had a radio in my head because I could recall music just as I heard it on the radio. I often imagined music playing as I engaged in playful activities, as if I were in a movie. I still love imagining myself in different movie scenarios. Stories are in our very bones, but what about stories themselves is so compelling that we, as humans, are drawn to them? Jordan Peterson, in Maps of Meaning: The Architecture of Belief[1], argues that stories are not merely entertainment—they are moral frameworks that orient us in the world. In other words, stories are maps of meaning. They tell us who we are, what we should value, and how to act when the path forward is unclear. One such story—deeply woven into Western culture—is the myth of rugged individualism: the belief that the good life is achieved through radical self-reliance. While it promises strength and freedom, it often delivers something else entirely: disconnection, pressure, and loneliness. In this article, I want to explore how stories shape the moral world, drawing on Peterson’s insights. I’ll briefly reflect on my own research into the effects of rugged individualism, particularly among men, and suggest how the gospel offers an alternative narrative. In preparing this article, I used the AI tool ChatGPT as a research assistant to help synthesize key ideas from Peterson’s Maps of Meaning and integrate them with my own NPO research findings.
Story Formed Beings
Why do stories hold such sway over our lives? Psychologist Jordan Peterson argues that stories are not mere diversions—they are the frameworks through which we perceive reality, make decisions, and value to our experiences. He writes:
We tell ourselves stories about who we are, where we would like to be, and how we are going to get there. These stories regulate our emotions by determining the significance of everything we encounter and all the events we experience.[2]
According to Peterson, stories are tools for navigating life. He describes human experience as a movement between three realms: the known, the unknown, and the process of learning that helps us navigate between the two. Myth, he says, “portrays the dynamic interrelationship between all three.”[3] When we tell stories, we are modeling that movement—how we act in the world, how we face chaos, and how we hope to bring order again.
In short, our most basic “maps of meaning”—which are themselves structured as narratives—reflect our current reality, a vision of a better future, and the path we believe will get us there. “These three elements—current state, ideal future state, and means of active mediation—constitute the necessary and sufficient preconditions for the weaving of the most simple narrative.”[4] He argues that these narratives, consciously or not, shape everything from our emotions to our moral reasoning.
In a recent interview, Betsy Howard, assistant professor of literature at Bethlehem College and Seminary, echoes a similar idea but with a more theological tone. Expressing that we do not just enjoy stories—we are shaped by them because we were made to be. She states:
I think it’s fair to say we are story-formed beings,” she says. “God has been pleased to write a history of his interactions with the world… That’s not an accident. It’s a fabulous feature of Christianity, that we have a story-formed explanation for our relationship with the divine.[5]
Like Peterson, Howard contends that we are drawn to stories not just because they entertain but because they show us who we are and who we might become. “We want stories because of the way they proliferate models. They let us see versions of ourselves in them.”[6] In this way, stories do more than describe the world—they prescribe how we should live in it. They present options, invite imitation, and shape our aspirations.
When both Peterson and Howard speak of narrative, they tell the same truth from different angles: Stories are moral maps. They do not merely reflect our inner world—they actively shape it. They tell us what kind of person is admirable, what kind of struggle is worthwhile, and what kind of future is worth hoping for.
This moral shaping is not neutral. The stories we live by can form us toward life—or deform us toward despair. Often, the most powerful stories are the ones we never think to question. Cultural myths, inherited scripts, and unspoken expectations all shape our moral imaginations.[7] In the next section, I want to explore one such story—the myth of rugged individualism—and reflect on how it has subtly shaped not just our behavior but our beliefs about what it means to live a good life.
A Misleading Myth
Peterson’s central claim is that myth is not fiction; it’s a deeply rooted expression of how humans navigate the world.[8] The cultural stories are not decorative—they are instructive. They orient us in moral space and map meaning.[9] I have been researching how rugged individualism functions as a modern myth—celebrating autonomy, self-reliance, and emotional stoicism (especially among men). If, according to Peterson, cultural myths, like rugged individualism, operate as unconscious moral frameworks that define what a “good life” looks like, then we need to take a critical look at them. The myth of rugged individualism has been shown to isolate individuals from meaningful relationships, discourage vulnerability, and undermine flourishing.[10] The psychological impact of individualism is significant. Jonathan Haidt argues that social media, excessive screen time, and cultural shifts toward self-reliance have exacerbated anxiety, depression, and loneliness—particularly among young men.[11]
Recent research confirms this trend. The Harvard Loneliness in America[12] study and The State of American Men[13] highlight that isolation is now a defining feature of modern life. The State of American Men reports that 53% of men feel disconnected, often lacking close friendships. The U.S. Surgeon General’s 2023 advisory further underscores the crisis: half of American adults report experiencing loneliness, and social disconnection raises the risk of premature death by 29%, equating its health impact to smoking 15 cigarettes a day.[14] This epidemic contributes to heightened risks of cardiovascular disease, dementia, depression, and anxiety, highlighting the profound costs of hyper-individualism on both personal and societal well-being. The myth of rugged individualism is not only misleading but harmful. How do we change it?
The Redemptive Counter-Narrative
Both Peterson’s and Howard’s insights show that transformation happens through narrative. An alternate myth to rugged individualism is needed. The gospel offers a radically different narrative. It tells of a God who enters human history not to reward the strong but to restore the broken. It centers on voluntary sacrifice—not triumph through will, but transformation through surrender. Nearly 30 years ago, Peterson observed that Christ was the defining hero of the Western ethical tradition.[15] However, many would argue that we are living in a post-Christian society where Christ is not the model.[16] While society might reject the Biblical narrative, our lives can compel others to embrace the Gospel by modeling Christ’s sacrificial love, as he lives in us, telling a different story. His story reshapes us, calling us to follow him by denying ourselves and taking up our cross. This is a challenge to the self-made myth. Therefore, we are ambassadors for Christ, God making his appeal through us.[17]
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[1] Jordan Peterson, Maps of Meaning: The Architecture of Belief, (New York: Routledge, 1999).
[2] Ibid., 20.
[3] Ibid., 20.
[4] Ibid., 23.
[5] Betsy Howard, “The Power of Story,” Mar. 25, 2025, in Mindset with Mike Schutt, produced by Mike Schutt, podcast, MP3 audio, 52:00, https://podcasts.apple.com/us/podcast/mindset-with-mike-schutt/id1668471058?i=1000700735264&r=128.
[6] Howard, “The Power of Story.”
[7] Charles Taylor, A Secular Age, (Cambridge, MA: Belknap Press of Harvard University Press, 2007), 171-172.
[8] Peterson, Maps of Meaning, 1.
[9] Peterson, Maps of Meaning, 66-68.
[10] Robert Putnam, Bowling Alone: The Collapse and Revival of American Community, (New York: Simon & Schuster, 2000).
[11] Jonathan Haidt, The Anxious Generation: How the Great Rewiring of Childhood is Causing an Epidemic of Mental Illness, (New York: Penguin Press, 2024), 148-153.
[12] Milena Batanova, Richard Weissbourd, and Joseph McIntyre. “Loneliness in America: Just the Tip of the Iceberg?” Harvard Graduate School of Education: Making Caring Common (2024). https://static1.squarespace.com/static/5b7c56e255b02c683659fe43/t/67001295042a0f327c6e6fab/1728058005340/Loneliness_+Brief+Report+2024_October_FINAL.pdf.
[13] Barker, Gary, Caroline Hayes, Brian Heilman, Michael Reichert, The State of American Men: From crisis and confusion to Hope, (Washington, DC: Equimundo, 2023). https://www.equimundo.org/wp-content/uploads/2023/05/STATE-OF-AMERICAN-MEN-2023.pdf.
[14] U.S. Department of Health and Human Services (HHS), Office of the Surgeon General, Our Epidemic of Loneliness and Isolation: The U.S. Surgeon General’s Advisory on the Healing Effects of Social Connection and Community, (Washington, DC: HHS, 2023), https://www.hhs.gov/sites/default/files/surgeon-general-social-connection-advisory.pdf, 23-30.
[15] Peterson, Maps of Meaning, 186.
[16] Rod Dreher, The Benedict Option: A Strategy for Christians in a Post-Christian Nation, (New York: Sentinel, 2017), 11.
[17] 2 Corinthians 5:20.
About the Author
Chad Warren
A husband, father, pastor, teacher, and student seeking to help others flourish.15 responses to “Unlearning the Lone Ranger: Why We Need a Better Myth”
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Excellent blog, Chad. You summarized a complex text very well. I also appreciate how you wove your research into this.
I suspect that many of the men in rural Alberta, where I live, have also believed the myth of rugged individualism. I understand the idea of Christ making his appeal through us to enter into a different story. What are the roadblocks that must be overcome to help men enter into this story?
The response to your question is complex and contextual. Some roadblocks are social disconnection,
spiritual disconnection, and lack of hope for the future.
Chad,
Thanks for the post. I immediately thought of Eve Poole and how Story Telling is part of the junk code that makes us uniquely human. I think that pairs with another source of junk code which is emotion. We must have a sense of what the story means to us, how it makes us feel, and at the same time we need to have a general idea of how our story will make our audience feel. Jesus was the ultimate storyteller.
You conclude by saying “While society might reject the Biblical narrative, our lives can compel others to embrace the Gospel by modeling Christ’s sacrificial love, as he lives in us, telling a different story. His story reshapes us, calling us to follow him by denying ourselves and taking up our cross.” I see this in my son who is in the USMC. As a non-commissioned officer he has been criticized for caring for his “juniors” too much. But we believe that him embodying Christ. I also hope that it communicates an anti-individualism message. Yes there are times he lives them to figure things out on their own, but he also likes to work alongside them when it’s appropriate communicating that we need each other.
I have no questions and I’m glad you could connect this to your research.
Hi Chad,
Thank you for your compelling article. I am curious if you have bumped into any information about the Myth of Rugged Individualism’s effects on women? I know it is not the main subject of your research, but I am curious if anyone has discussed it in your reading.
Julie, the myth of rugged individualism definitely impacts women. I don’t recall a specific source that singles them out, primarily from my research, but most of my research looks at the impact of this myth on the whole family and its exceptional effect on men.
Hi Chad, This is a fantastic post. Like Graham mentioned, you did an excellent job summarizing a complex text in such a clear and accessible way. I also really appreciate how you often reference a movie or series to lead into deeper reflections—it’s such an effective and creative approach.
Now I’m curious: what movie scenarios do you imagine yourself in?
Personally, I’ve always found biographies or biographical films to be incredibly motivating when I’m facing something tough. I catch myself thinking, “If they could do it…”—and it gives me that extra push to keep going.
I imagine myself in a variety of movie scenarios. Everything from suspense, mystery, action, etc.
Hey Chad, Ditto to our cohorts sentiments. Great post and the interweaving of your research. you mentioned, “The myth of rugged individualism is not only misleading but harmful. How do we change it?” How would you answer this?
Daren, the short answer is the Gospel.
Great post, Chad. The very thing you are discussing about rugged individualism (particularly masculine), and the critique of how it has been interwoven with Christianity is close to where Kristen Kobes Du Mez worked from in developing her thesis for Jesus and John Wayne (2020), highlighting toxic masculinity, misogyny and lack of accountability for sexual abuse in the church.
I hear you and support your call for a cruciform Christlikeness. How does what you’re advocating for relate to Kobes Du Mez’ ideas?
I think Du Muz’s work is interesting. She has much more “working out” to do and tends toward an oversimflified evaluation with a lot of hyperbole. Her primary focus is on her conclusion that there is a toxic masculinity that has shaped American evangelicalism. My research focuses not on evangelicalism but on the broader Western culture.
However, the tension she expresses is real and needs to be examined.
Great post, as always, Chad. It’s also interesting for me to watch the growth of your research on rugged individualism.
In your article, you mention the need for an alternate myth to rugged individualism. Can you elaborate on what specific narratives or stories you believe could effectively counter this myth and promote a sense of community and connection?
Debbie, as I mention in my article, I think our lives, embodied and very real “myths,” are the best alternatives.
Hi, Chad, thank you for the post; I really enjoyed reading it. It clarifies the concept of the known, the unknown, and the process. Transitioning from this concept into the ‘misleading myth’ of ‘rugged individualism’ how could a leader, not just a church leader but any leader be the ambassador of Christ? Thank you again for the wonderful post!
I think any leader that embodies Christ-like character and compassion can be an ambassador for Christ.