one in the productive economy and one in the caring economy. Unger's proposal for political democracy calls for a high energy system that diminishes the dependence of change upon crisis. This can be done, he claims, by breaking the constant threat of stasis and institutionalization of politics and parties through five institutional innovations. First, increase collective engagement through the public financing of campaigns and giving free access to media outlets. Second, hasten the pace of politics by breaking legislative deadlock through the enabling of the party in power to push through proposals and reforms, and for opposition parties to be able to dissolve the government and call for immediate elections. Third, the option of any segment of society to opt out of the political process and to propose alternative solutions for its own governance. Fourth, give the state the power to rescue oppressed groups that are unable to liberate themselves through collective action. Fifth, direct participatory democracy in which active engagement is not purely in terms of financial support and wealth distribution, but through which people are directly involved in their local and national affairs through proposal and action. Theoretical philosophy At the core of Unger's theoretical philosophy are two key conceptions: first the infinity of the individual, and secondly the singularity of the world and the reality of time. The premise behind the infinity of the individual is that we exist within social contexts but we are more than the roles that these contexts may define for us—we can overcome them. In Unger's terms, we are both "context-bound and context-transcending; "we appear as "the embodied spirit;" as "the infinite imprisoned within the finite." For Unger, there is no natural state of the individual and his social being. Rather, we are infinite in spirit and unbound in what we can become. As such, no social institution or convention can contain us. While institutions do exist and shape our beings and our interactions, we can change both their structure and the extent to which they imprison us. The philosophy of the singularity of the world and the reality of time establishes history as the site of decisive action through the propositions that there is only one real world, not multiple or simultaneous universes, and that time really exists in the world, not as a simulacrum through which we must experience the world. These two concepts of infinity and reality lie at