The real shortcoming of The Parallax View, as I see it, comes in the final pages, wherein Žižek, having explicated his theory, waxes prescriptive, encouraging his readers to adopt what can only be described as an ascesis of imitatio Bartlebly. Bartleby, the titular character of Herman Melville’s immortal tale, is the pioneering figure of what Žižek deems is the most effective subjective positionality of resistance. The so-called “Bartleby-parallax” manages to avoid being caught up in the Hegelian pseudo-negations of counterhegemonic practices (Oh, the ever elusive Hegelian “negation of the negation!”). And we must, Žižek warns, be as resistant to these pseudo-negations in our “preferring-not-to’s” as to the hegemonic ills the former are intended to redress — I prefer not to eat factory-farmed, adulterated, genetically modified food; I prefer not to purchase food from an organic farming co-operative. Because not to do so and to remain, rather, in the old dialectic of resorting to alternatives to dismaying hegemony, is to remain ensnared in the Foucauldian circuits of power that result in the eternal recursion and reinscription of prevailing sociopolitical relations. The parallactic Bartleby, however, disrupts the workings of ideological apparatuses by cultivating an inner disposition of refusal until, according to Žižek, there opens up possibilities which are not determined by the dialectic.