Hubris or hybris (Greek ), according to its modern usage, is exaggerated self pride or self-confidence (overbearing pride), often resulting in fatal retribution. In Ancient Greece, "hubris" referred to actions taken in order to shame the victim, thereby making oneself seem superior.

Hubris was a crime in classical Athens. The category of acts constituting hubris for the ancient Greeks apparently broadened from the original specific reference to molestation of a corpse, or a humiliation of a defeated foe, to molestation, or "outrageous treatment", in general. The meaning was further generalized in its modern English usage to apply to any outrageous act or exhibition of pride or disregard for basic moral law. Such an act may be referred to as an "act of hubris", or the person committing the act may be said to be hubristic.

Hubris in ancient Greece

Violations of the law against hubris ranged from what might today be termed assault and battery, to sexual assault, to the theft of public or sacred property.MacDowell (1976) p. 25. Two well-known cases are found in the speeches of Demosthenes; first, when Meidias punched Demosthenes in the face in the theater (''Against Meidias''). The second (''Against Konon'') involved a defendant who allegedly assaulted a man and crowed over the victim like a fighting cock. In the second case it is not so much the assault that is evidence of hubris as the insulting behavior over the victim.

Perhaps the primary example of hubris is Achilles' treatment of Hector's corpse in the Homer's ''Iliad''. Similarly Creon commits hubris in refusing to bury Polynices in Sophocles' ''Antigone''. In the tragedy ''Agamemnon'', by Aeschylus, Agamemnon initially rejects the hubris of walking on the fine purple tapestry, an act which is suggested by Clytemnestra in hopes of bringing his ruin. This act may be seen as a desecration of a divinely woven tapestry, as a general flouting of the strictures imposed by the gods, or simply as an act of extreme pride and lack of humility before the gods, tempting them to retribution.

Another example is that of Oedipus. In ''Oedipus the King'', while on the road to Thebes, Oedipus meets King Laius of Thebes who is unknown to him as his biological father. Oedipus kills Laius out of hubris over which has the right of way, thereby fulfilling the prophecy of the oracle Loxias that Oedipus is destined to murder his own father.

Hubris against the gods is often attributed as a character flaw of the heroes in Greek tragedy, and the cause of the "nemesis", or destruction, which befalls these characters. However, this represents only a small proportion of occurrences of hubris in Greek literature, and for the most part hubris refers to infractions by mortals against other mortals. Therefore, it is now generally agreed that the Greeks did not generally think of hubris as a religious matter, still less that it was normally punished by the gods.MacDowell (1976) p. 22.

Aristotle defined hubris as follows:
:to cause shame to the victim, not in order that anything may happen to you, nor because anything has happened to you, but merely for your own gratification. Hubris is not the requital of past injuries; this is revenge. As for the pleasure in hubris, its cause is this: men think that by ill-treating others they make their own superiority the greater.Aristotle ''Rhetoric'' 1378b (Greek text and English translation available at the Perseus Project ).

Crucial to this definition are the ancient Greek concepts of honor (''timē'') and shame. The concept of ''timē'' included not only the exaltation of the one receiving honor, but also the shaming of the one overcome by the act of hubris. This concept of honor is akin to a zero-sum game. Rush Rehm simplifies this definition to the contemporary concept of "insolence, contempt, and excessive violence".Rehm, Rush ''Radical Theatre: Greek Tragedy and the Modern World'' (2003) p 75.