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kom kreativnog tumaåewa pravnih normi. Hybris bi za to mogao<br />
biti dobar primer. Jer, ako je proklamovani ciq savremenog<br />
društva i poÿeqna tendencija demokratskih drÿava neprestana<br />
ekspanzija u nomenklaturi i zaštiti qudskih prava,<br />
briga o zaštiti liånosti i dostojanstva åoveka, poveãana zaštita<br />
socijalno nemoãnih i hendikepiranih (obiåno kroz<br />
pozitivnu diskriminaciju), onda bi poznavawe i razumevawe<br />
naåina na koji je te ciqeve još šire ostvarivala demokratska<br />
Atina, štiteãi åak i robove od obesnog ponašawa, moglo samo<br />
biti od koristi.<br />
I najzad, nemoguãe je oteti se utisku da je inkriminisawe<br />
obesnog ponašawa koje ima elemente hybris-a, kako ga je videlo<br />
atinsko pravo, moglo imati i vaÿnu preventivnu, a ne samo<br />
retributivnu funkciju, amortizujuãi nagon za trenutnom,<br />
ÿestokom emotivnom reakcijom zbog povreðene åasti i ugleda,<br />
koja vodi u produbqivawe konflikta i moguãe nesagledive<br />
posledice. Umesto samopomoãi, kojoj i danas u takvim situacijama<br />
åesto pribegava onaj åiji su ugled i åast pogoðeni,<br />
atinski pravni sistem nudi mawe riziåan, a dovoqno izvestan<br />
put za wihovu zaštitu.<br />
Sima Avramoviã<br />
HYBRIS IN ANCIENT ATHENS — LEGAL ASPECTS AND<br />
MODERN CHALLENGES<br />
Summary<br />
After a short introductory examination of the Athenian sources and<br />
the actual literature on hybris, the author defines the offense of hybris by<br />
six objective and subjective elements: hybris is unruly and wild conduct<br />
liable to prosecution by means of “public action" — graphe; its effect is<br />
humiliation and dishonor of another person; the act is performed with intention<br />
and will to produce shame and discredit of iwured person; the offender<br />
carries out the act for his pleasure and without grounds; it is usually<br />
performed by a person superior to the victim; physical assault is not necessary,<br />
as hybris may be effected by other means. He particularly stresses<br />
that Athenians perceived hybris not only as an offence against the iwured<br />
person, but against the polis itself. In the second part he compares hybris<br />
with the actual criminal offences of insult, violent behavior, and mistreatment<br />
and torture, with conclusion that Athenian law protected personal honor<br />
and reputation more profoundly than all three modern criminal offences<br />
jointly. Consequently he suggests that perception of ancient Athenian<br />
law on hybris could facilitate contemporary creative interpretation of law<br />
221
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