‌‌‌‌　　英：reality principle; 法：principe de realite; 德：Realitatsprinzip

‌‌‌‌　　根据弗洛伊德的观点，精神起初完全是由快乐原则 (PLEASURE PRINCIPLE)所规制的，它试图经由对先前满足的记忆进行某种幻觉式的贯注来体验满足。然而，主体很快便发现此种幻觉化的体验并不能减少自己的需要，因而他便被迫“要形成一种有关外部世界中的真实环境的观念”(Freud, 1911b:SEXⅡ，219)。一种新的“心智运作原则”于是便被引入 (即“现实原则”)，它对快乐原则进行修改并迫使主体采取更加迂回的路径来获得满足。然而，因为现实原则的终极目的仍旧是冲动的满足，所以我们便可以说“现实原则对于快乐原则的取代并不意味着对于快乐原则的废止，而仅仅意味着对于它的安全防护”（Freud, 1911b:SEXⅡ，223).

‌‌‌‌　　从很早开始，拉康便反对他所谓的“关于现实原则的天真观念”(1951b:11)。也就是说，他拒绝任何基于那种毫无问题的“现实”观念而对人类发展做出的说明，即把现实看作一种客观且自明的给定。他强调弗洛伊德的立场，认为现实原则最终仍然是为快乐原则服务的，“现实原则是快乐原则的一种延迟作用”(S2,60). 拉康因而挑战了这样一种思想，即主体能够利用一种绝对可靠的手段而在现实与幻想 (FANTASY)之间做出区分。“现实并非就摆在那里，以便我们迎头撞上快乐原则的运作带领我们所依循的那些错误路径。事实上，我们是用快乐来制造现实的。”(S7,225)

‌‌‌‌　　(principe de realite) According to Freud, the psyche is at first regulated entirely by thePLEASURE PRINCIPLE, which seeks to experience satisfaction via a hallucinatorycathexis of a memory of prior satisfaction. However, the subject soon discovers thathallucinating does not relieve his needs, and is thus forced to form a conception of thereal circumstances in the external world' (Freud, 1911b: SE XII, 219). A new 'principleof mental functioning'is thus introduced (the 'reality principle'), which modifies thepleasure principle and forces the subject to take more circuitous routes to satisfaction. Since, however, the ultimate aim of the reality principle is still the satisfaction of thedrives, it can be said that 'the substitution of the reality principle for the pleasureprinciple implies no deposing of the pleasure principle, but only a safeguarding of it' (Freud, 1911b: SE XII, 223).

‌‌‌‌　　From early on, Lacan is opposed to what he calls 'a naive conception of the realityprinciple' (1951b:11). That is, he rejects any account of human development based on anunproblematic notion of 'reality'as an objective and self-evident given. He emphasises Freud's position that the reality principle is still ultimately in the service of the pleasureprinciple;'the reality principle is a delayed action pleasure principle' (S2,60). Lacan thuschallenges the idea that the subject has access to an infallible means of distinguishingbetween reality and FANTASY.[R]Jeality isn't just there so that we bump our heads upagainst the false paths along which the functioning of the pleasure principle leads us. Intruth, we make reality out of pleasure' (S7,225).