We might even define the human as a dynamic process produced by a series of identifications and misidentifications with animality.

The other side of my work is political disappointment - the realization that we are living in an unjust world. "Blood is being spilled in the merriest way, as if it was champagne," Dostoevsky says. That raises the problem of justice, what it might mean in an unjust world and whether there can be an ethics and a political practice that would be able to face and face down the injustice of the present. How might we begin to think about that?

Humour is human. Why? Well, because the Philosopher, Aristotle, says so.

Melancholia for Freud is the relationship that the subject takes up with respect to itself from the position of what he calls conscience or what he later calls the super-ego. And that can be lacerated - if you think of the anorexic who sees themselves from the perspective of the image they have, of the image they have of themselves in the mirror which is false - that would be the super-ego. Super-ego is what generates depression and it is what has to be dealt with in psychoanalysis.

When the animal becomes human, the effect is pleasingly benign and we laugh outloud, "Okay come clean now. This isn't really about hunting, is it?" But when the human becomes animal, the effect is disgusting, and if we laugh at all, then it is what Beckett calls the "mirthless laugh", which laughs at that which is unhappy.

Here we observe the basic obsessive fantasy of Žižek's position: do nothing, sit still, prefer not to, like Melville's Bartleby, and silently dream of a ruthless violence, a consolidation of state power into one man's hands, an act of brutal physical force of which you are the object or the subject or both at once.

Any philosophical and theoretical assurance that laughter is unique to the human being becomes somewhat unsure when one turns to the anthropological literature.