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Along rivers in Bali, small groups of farmers meet regularly in water temples to manage their irrigation systems. They have done so for a thousand years. Over the centuries, water temple networks have expanded to manage the ecology of rice terraces at the scale of whole watersheds. Although each group focuses on its own problems, a global solution nonetheless emerges that optimizes irrigation flows for everyone. Did someone have to design Bali's water temple networks, or could they have emerged from a self-organizing process? Perfect Order--a groundbreaking work at the nexus of

The triumph of utilitarianism seems inexorable. Ever since the advent of market economies, we have been told that trying to maximize personal profits also contributes to the overall wealth of the community. Today, however, in order to become socially acceptable, sheer wealth can no longer constitute an aim in itself, but needs qualifiers attached to it (justice, sustainability, etc.). Against this background, the mechanism of Brand Aid harnesses profit-motives and a sense of global responsibility to produce an almost miraculous overall increase of pleasure. Everyone wins: the consumer "distinguished" by brand and charity, the socially responsible producer, and the now medicated (hence longer-surviving) AIDS patient in Africa. In the past, "what is good for General Motors is good for America," showed just how much the business elite had lost touch with its society, fundamentally unable to fix the conundrum of private gain and public good. Now, Brand Aid does the trick. "What is good for business is good for all," as an American Express representative put it (Richey and Ponte 2011:5). With Brand Aid, the focus is no longer on "making money to do later (charitable) good," but rather making money is doing the good: Profitability is the moral framework. Shopping is morally great and this applies not only to insipid bio muesli, but also to classy suits. No more apologies needed. Adapted from the source document.

Resumen: Orden Cristiano, una publicación católica, antifascista, liberal y democrática, se publicó entre 1941 y 1948. El presente artículo examina la perspectiva de dicha revista respecto a la fórmula que debía adoptar el nuevo orden mundial. Se afirmará que la conformación de un "orden cristiano" (estructura que debía adoptar el nuevo orden mundial) dependía de la resolución de la siguiente ecuación: cómo conciliar orden y libertad, autoridad del estado y autonomía del individuo, justicia social y capitalismo, catolicismo y pluralidad. Para ello, se situará a la revista en su contexto y se considerará la posibilidad de encuadrar a la publicación dentro del llamado "catolicismo liberal". Finalmente, se apreciará cómo se buscó articular los diversos principios para la configuración de un nuevo orden mundial a partir del caso de China y Argentina. ; Abstract: The catholic, antifascist, liberal and democratic magazine Christian Order was published between 1941 and 1948. The article examines the view adopted by the fortnightly publication as regards the structure that the new international order should adopt. It will be argued that the conformation of a "Christian order" (shape that the new international order should assume) depended on the resolution of the following equation: how to reconcile order and freedom, state authority and individual autonomy, social justice and capitalism, and Catholicism and pluralism. In this sense, to appreciate the answer provided by the magazine, the context of production will be analyzed. Moreover it will be discussed to what extent Christian Order was a liberal Catholic publication. Finally through the analysis of the Chinese and Argentinean situation the articulation of the different principles, that had to be present in the new international order, will be valued.

Tables. ; Includes index. ; Electronic reproduction. ; Mode of access: Internet. ; 44