medium of the market is finance and those who have finances to invest are obviously favoured over those that do not but this is not a matter of human rights or justice as long as the state has provided everyone with equal opportunity in the form of education etc. States have signed the universal declaration of human rights and are subject to sanction if their citizen's rights are systematically violated. Some people may feel alienated by not being able to be active investors or by being unjustly treated but in the former case where the middle class capable of active participation in the investment market is growing and where there are more and more opportunities for education, this is clearly an improving situation. These are clear examples of the progress we are making. Feeling alienated in such a context may be a signal for one to contact one's therapist for a diagnosis. Harari argues that this alienation is the result of millions of years of living in families and communities: a result of evolution. We have become alienated individuals, he claims. He does not see what Kant already saw in the American and French revolutions that the individual is being freed from his chains. He further argues that the market is putting chains on our ideas of romance and sex and here again he underestimates the power of freedom and knowledge to recognize and criticize the kind of stereotyping that occurs in the advertising world. There are dangers for the youth of the day but educational systems are well aware of this problem and tailor their messages accordingly. Imagined communities, Harari argues are communities of people who do not know each other but imagine they do. He gives as examples kingdoms, empires and churches. But he also claims that the nation and limited liability companies are imagined communities in which we imagine a common past, common interests, and a common future. He gives them the ontological status of intersubjective realities. These realities have been brought about partly by historical processes and physical factors that have nothing to do with the power of my imagination, for example, living in the same geographical territory for a long period of time under a government that both in one sense stays the same and in another sense changes. It is not even clear that we imagine in any sense the people we do not know. Is that even possible? Many examples of the progress of our existence are discussed including the reduction in human violence both in a state context and in a community context. States no longer invade each other after the second world war(with a few exceptions) partly because of what the author calls Pax Atomica: the guarantee of mutually assured destruction if the countries in question possess atomic weapons of mass destruction. This is, it is argued, "real peace and not just the absence of war"