In the other side of Lacan, the Other is destitute, the subject is conceptualized from the real, from the symbolic and from the imaginary as being these three consistencies. This is, moreover, no longer the subject of the signifier, the subject of identification, but rather the human being characterized as parlętre. This is what remains of the primacy of language. In the place of the Other, there is a whole other principle of identity, of which Lacan only gives some fugitive glimpses: in lieu of the Other there is the body. Not the body of the Other, the body itself, as one expresses it, but the One-body. We must create some names in order to find it there in the history that one is trying to tell about these pieces of real.
Everything that was invested in the relationship to the Other is thus turned back on the original function of the relationship to the body itself, in which there is the idea, the idea of itself, and for which Lacan uses the old Freudian word “ego,” (Le sinthome taking care to stress that the definition of what you are as ego has nothing to do with the definition of the subject that passes through the signifying representation. The ego itself is established from the relationship to the One-body. There is no identification there, but rather belonging, ownership.