‌‌‌‌　　英：libido; 法：libido

‌‌‌‌　　弗洛伊德曾将力比多构想为一种定量的 (或“经济学”的)概念：它是一种能够增加或减少且能够移置的能量 (见：Fr©ud, 1921c:SEXVⅢ，90)。弗洛伊德坚持强调此种能量的性欲化本质，而且纵观他的著作，他也始终主张一种二元论，把力比多对立于另一种（非性欲化）形式的能量。荣格则反对此种二元论，他提出只有一种单一形式的生命能量，它在性质上是中性的，并且提议用“力比多”这一术语来表示此种能量。

‌‌‌‌　　拉康拒绝荣格的一元论而重申弗洛伊德的二元论（S1,119-20)。他追随弗洛伊德指出，力比多仅仅是性欲化的。拉康同样遵循弗洛伊德断言，力比多仅仅是男性的 (E, 291)。在1950年代，拉康把力比多定位在想象秩序，“力比多与自我处在同一边。自恋是带有力比多性质的”(S2,326)。不过，从1964年开始，却发生了一种将力比多更多链接于实在界的转变 (见：Ec, 8489)。然而，总体而言，拉康并未如弗洛伊德那般频繁地到处使用“力比多”这一术语，他更喜欢根据“享乐”(JOUISSANCE)来重新概念化性欲的能量。

‌‌‌‌　　Libido) Freud conceived of the libido as a quantitative (or 'economic') concept: it is anenergy which can increase or decrease, and which can be displaced (see Freud, 1921c: SEXVIII, 90). Freud insisted on the sexual nature of this energy, and throughout his work hemaintained a dualism in which the libido is opposed to another (non-sexual) form ofenergy. Jung opposed this dualism, positing a single form of life-energy which is 'neutralin character, and proposed that this energy be denoted by the term'libido'.

‌‌‌‌　　Lacan rejects Jung's monism and reaffirms Freud's dualism (S1,119-20). He argues, with Freud, that the libido is exclusively sexual. Lacan also follows Freud in affirmingthat the libido is exclusively masculine (E, 291). In the 1950s Lacan locates the libido inthe imaginary order;'Libido and the ego are on the same side. Narcissism is libidinal' (S2,326). From 1964 on, however, there is a shift to articulating the libido more with thereal (see Ec, 848-9). However, in general Lacan does not use the term 'libido'anywherenear as frequently as Freud, preferring to reconceptualise sexual energy in terms of JOUISSANCE.