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While Lacan puts the Other in the place of the treasure of signifiers, a pure subject of the theory of games, it is not by way of displaying its imaginary incarnations, and even less by way of the assurance of a real that could only be a maternal real, but rather as a symbolic condition of separation and alienation. In this manner, he allows a theological question to approach a psychoanalytical one (and even more so when Hans Jonas posed the former after the Shoah). Lacan’s attempt to think of a “viable atheism” finishes with the idea that the Other does not exist. The hypothesis of this article is that he follows, against religious truth, the path of a new deism for which the question of the existence of God is a subsidiary question, if “his essence envelops his existence.”