 As a result of all of the above, Lacan considers the recognition that happens in the mirror stage to amount to “misrecognition” (méconnaissance). This likewise holds throughout life for all ensuing experiences of “recognizing” oneself as being a particular kind of “I,” namely, taking qua imagining oneself to be a certain sort of ego-level self (apropos Freudian-Lacanian psychoanalysis, it always pays to remember William Wordsworth’s line, “The child is the father of the man”). The ego is not only a congealed, heteronomous object rather than fluid, autonomous subject, but also, in its very origins, a repository for the projected desires and fantasies of larger others; the child’s image is a receptacle for his/her parents’ dreams and wishes, with his/her body image being always-already overwritten by signifiers flowing from the libidinal economies of other speaking beings. Hence, recognizing the ego as “me,” as embodying and representing an authentic, private, unique selfhood that is most genuinely my own, is tantamount to misrecognizing that, at root, the ego ultimately is an alienating foreign introject through which I am seduced and subjected by others’ conscious and unconscious wants and machinations. To borrow one of Lacan’s many neologisms, the ego ultimately is something “extimate” (i.e., intimately exterior, an internal externality) insofar as it crystallizes “the desire of the Other” (qua others’ conscious and unconscious wants and machinations). Or, as the Lacan of the eleventh seminar would put it, there is something in the me more than the me itself to the extent that this moi essentially is a coagulation of inter-subjective and trans-subjective alien influences.