英：sadism/masochism; 法：sadisme/masochisme
“施虐狂”与“受虐狂”是由克拉夫特-埃宾 (Krafft-Ebing)在1893年参照萨德侯爵 (Marquis de Sade)与萨赫·冯·马索克男爵 (Baron Sacher von Masoch)而创造的术语D。克拉夫特-埃宾在一种非常特定的意义上使用这些术语，以指涉一组性倒错（PERVERSION), 性满足在其中取决于给他人施加痛苦（施虐狂）或者是让自己体验痛苦（受虐狂）。弗洛伊德在其《性欲三论》一书中使用这些术语的时候，他与克拉夫特-埃宾表达的意义是一样的 (Freud, 1905d)。遵循克拉夫特-埃宾的观点，弗洛伊德建立了施虐狂与受虐狂之间的某种内在联系，并且指出它们都只是一种单一性倒错的主动性面向与被动性面向。
拉康也认为，施虐狂与受虐狂是密切相关的，两者皆联系于祈灵冲动 (拉康也将其称作“施虐一受虐冲动”[sado-masochisticdive]: S11,183)。受虐者与施虐者皆把自己定位为祈灵冲动的对象，即定位在声音的位置上。然而，虽然弗洛伊德声称施虐狂是原发性的，但是拉康则指出受虐狂是原发性的，而且施虐狂是从受虐狂中衍生出来的：“施虐狂只不过是对于受虐狂的拒认。”（S11,186)因而，受虐者更偏爱在他自己的身体上来体验存在 (existence)的痛苦，而施虐者则拒绝此种痛苦并迫使大他者去承受它 (Ec, 778).
受虐狂在各种性倒错中间占据着一个特殊的位置，正如祈灵冲动在各种部分冲动中间占据着一个特权化的位置一样，它是旨在超越快乐原则的“极限体验”(limit--experience)。
(sadisme/masochisme) The terms 'sadism'and 'masochism'were coined by Krafft-Ebing in 1893, with reference to the Marquis de Sade and Baron Sacher von Masoch. Krafft-Ebing used the terms in a very specific sense, to refer to a sexual PER VERSIONin which sexual satisfaction is dependent upon inflicting pain on others (sadism) or uponexperiencing pain oneself (masochism). When Freud took up the terms in his Three Essays on the Theory of Sexuality, he used them in the same sense as Krafft-Ebing (Freud, 1905d). Following Krafft-Ebing, Freud posited an intrinsic connection betweensadism and masochism, arguing that they are simply the active and passive aspects of asingle perversion.
Lacan too argues that sadism and masochism are intimately related, both being relatedto the invocatory drive (which he also calls the 'sado-masochistic drive'; S11,183). Boththe masochist and the sadist locate themselves as the object of the invocatory drive, thevoice. However, whereas Freud argues that sadism is primary, Lacan argues thatmasochism is primary, and sadism is derived from it: 'sadism is merely the disavowal ofmasochism' (S11,186). Thus, whereas the masochist prefers to experience the pain ofexistence in his own body, the sadist rejects this pain and forces the Other to bear it (Ec, 778).
Masochism occupies a special place among the perversions, just as the invoking driveoccupies a privileged place among the partial drives; it is the 'limit-experience'in theattempt to go beyond the pleasure principle.