our susceptibility to belittlement which places us in a position to constantly confront petty routine forcing us to die many little deaths. There are three major responses in the history of human thought to these flaws: escape, humanization, and confrontation. The overcoming of the world denies the phenomenal world and its distinctions, including the individual. It proclaims a benevolence towards others and an indifference to suffering and change. One achieves serenity by becoming invulnerable to suffering and change. The religion of Buddhism and philosophical thought of Plato and Schopenhauer best represent this orientation. The humanization of the world creates meaning out of social interactions in a meaningless world by placing all emphasis on our reciprocal responsibility to one another. Confucianism and contemporary liberalism represent this strand of thought, both of which aim to soften the cruelties of the world. The struggle with the world is framed by the idea that series of personal and social transformations can increase our share of attributes associated with the divine and give us a larger life. It emphasizes love over altruism, rejecting the moral of the mastery of self-interest to enhance solidarity, and emphasizing the humility of individual love. This orientation has been articulated in two different voices: the sacred voice of Judaism, Christianity, and Islam, and the profane voice of the secular projects of liberation. The religion of the future The spiritual orientation of the struggle with the world has given rise to the secular movements of emancipation in the modern world, and it is here that Unger sees the religion of the future. The problem Unger sees, however, is that as an established religion, this orientation has betrayed its ideological underpinnings and has made peace with existing order. It has accepted the hierarchies of class structure in society, accepted the transfer of money as serving as the basis of solidarity, and reaffirmed the basis of existing political, economic, and social institutions by investing in a conservative position of their preservation. Thus, "to be faithful to what made this orientation persuasive and powerful in the first place, we must radicalize it against both established institutions and dominant beliefs." Unger's call is for a revolution in our religious beliefs that encompasses both individual transformation and institutional reorganization; to create change in the life of the individual as well as in the organization of society. The first part of the program of individual transformation means