Since the 1920s and 1930s, trans people have gone through several medical nosographies and as many categories and expressions of popular culture, intersecting over the decades: psychosis, dementia praecox, schizophrenia, mental illness, inversion, repressed homosexuality, anomaly, oddity, perversity, deviance, marginality, gender identity disorder, gender dysphoria and gender incongruence in the upcoming revision of the International Classification of Diseases (ICD-11, 2022) by the World Health Organization (WHO). Ali these items have continued to both describe and analyze, even to "cure" or "combat" the trans subject, inexorably shifting the borders or limits of belonging to humanity. It is therefore not surprising to find oneself faced with the disturbing and questioning question: where does this "other and his transbody" begin and end (Le Breton, 2016), in a biological and socio-legal binarity stated as [being] an anthropological invariant. Is the transgender subject placed in the otherness of the human race (a 3'd gender), in a "radical otherness" (Forget, 2014), expressed by language, self-denomination, lexical creativity, or even in the "jamming" of otherness itself, through the crossbreeding of gender expressions, the neutralization of "gender technologies" (de Lauretis, 2007)? In the light of feminist studies, transgender studies, among other studies, we will show how the people concerned go beyond, in terms of identity, the otherness of the difference between men and women, with new distinctions: transgender/cisgender, dyadic/intersexed, neurotypical/neuroatypical, binary/non-binary and their intersections (trans-non-binary-neuroatypical, for example ).