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Do you know about natural disasters?

Earthquakes, mountain torrents, mudslides, typhoons, floods, blizzards, forest fires … … These natural disasters happen every year. When a serious disaster comes, it will destroy a city in an instant and make many people lose their homes, even their relatives.

May 12, 2023 is the 15th National Disaster Prevention and Mitigation Day. The theme of this year is "Preventing disaster risks and escorting high-quality development". Since the 18th National Congress of the Communist Party of China, China has put forward a series of new ideas and concepts on disaster prevention, mitigation and relief. The Opinions of the Central Committee of the Communist Party of China and the State Council on Promoting the Reform of the System and Mechanism of Disaster Prevention, Mitigation and Relief put forward that "to promote the reform of the system and mechanism of disaster prevention, we must firmly establish the concept of disaster risk management and comprehensive disaster reduction, adhere to the combination of prevention first, prevention and rescue, adhere to the unity of normal disaster reduction and abnormal disaster relief, and strive to realize the transformation from focusing on post-disaster relief to focusing on pre-disaster prevention".

In order to find out the hidden dangers of natural disasters in various parts of China, the first national comprehensive risk survey of natural disasters will be carried out in 2020 with the consent of the State Council. In three years, with the participation of nearly 5 million professional and technical personnel from various regions, the nationwide census has achieved initial results.

From 2020, reporters from Lifeline went to Fujian, Jiangxi, Shandong, Zhejiang and other places for follow-up reports. On May 12th and 13th, two episodes of National Disaster Prevention and Mitigation Day special program "Data Empowering to Protect Peace" will be broadcast continuously in the Lifeline column of CCTV-12.

Take precautions and be precise first.

Arrange emergency equipment so that the distress information is no longer blocked.

Fujian province is surrounded by mountains on three sides and faces the sea on one side. There are many kinds of natural disasters and they are prone to occur frequently. Once disasters occur, the disaster situation should not be underestimated.

Typhoon, rainstorm, flood, mountain torrents and mudslides, as coastal areas, more than 30 coastal counties in Fujian Province are frequently affected by marine disasters. Villagers have lived here for generations. How to prevent disasters to make them live and work in peace and contentment?

Since the first national comprehensive risk survey of natural disasters was carried out, the emergency department has collected and adopted the data of all the population and housing disaster-bearing bodies in 33 coastal counties, investigated and summarized the historical data of disasters, and calculated the elevation of coastal seawalls in the whole province with reference to relevant data, so as to help the staff to divide the dangerous areas more accurately and let the people prepare for danger avoidance in advance.

In addition to marine disasters, flood waterlogging caused by heavy rain is also one of the major natural disasters faced by Fujian Province. Whenever the flood season comes, typhoons are swept by heavy rain. The flash floods caused by heavy rain will not only endanger the safety of villagers’ lives and property, but even more frightening is that some remote villages will be lost, and rescue work cannot even be carried out.

In order to solve this problem, the Fujian Provincial Party Committee and the provincial government equipped 3,550 high-risk areas and villages with high-risk mountain torrents with satellite phones. The emergency satellite phone has both mobile and fixed terminals, and the system has its own satellite search function, which can be used in bad weather and without public network. Through this census, satellite phones have been accurately put into every remote and high-risk village, effectively solving the problems of difficulty in asking for help and being rescued in these areas. Not only that, Nan ‘an, Quanzhou, which is located in the southeast coast, is affected by extreme weather all the year round. After the first national comprehensive risk survey of natural disasters was carried out, Nan ‘an City set up a total of 2,259 broadcasting points. Based on the refined data obtained from the survey, in 2023, the city will add 43 community emergency broadcasting points, and extend to cover more than 50 natural villages in the city, achieving 100% coverage of administrative villages and communities in the city.

The smart emergency command platform issued an early warning at the first time.

Jiangxi Province is one of the provinces suffering from serious natural disasters in China, with an average annual direct economic loss of more than 10 billion yuan. There are more than 2,400 rivers in the province, and the forest coverage rate ranks second in the country. Frequent natural disasters have a great impact on the production, life and economic development of local people.

The intelligent emergency command platform established by Ruichang Emergency Management Bureau according to the census data can grasp the dynamic information of every disaster-prone point in the city in real time, and monitor it in real time for 24 hours. Once the front is sensed, it can respond quickly and conveniently. Monitoring probes and infrared virtual railings are installed in 34 key waters in the city. Once someone approaches, they can be persuaded to leave by shouting.

On January 20, 2023, Ruichang Smart Emergency Command Platform issued an alarm, and abnormal temperature appeared in Hongyandong Scenic Area. The induction system quickly captured the fire point and uploaded screenshots to the platform. Hongyandong is a place with steep mountains and dense forests, so it is very difficult to put out the fire. There have been many fires in this place in history, and the shortest fire extinguishing time takes 3 days.

However, in this fire, under the command and dispatch of the intelligent emergency command platform, the fire was put out within ten hours. This efficient response made the local people really feel the sense of security brought by the census data.

From 2020 to 2023, the first national comprehensive risk survey of natural disasters lasted for three years. In view of 23 kinds of disasters in six categories, such as earthquakes, geology, meteorology, floods and droughts, marine, forest and grassland fires, people’s governments at all levels in provinces, cities and counties set up census leading groups, formulated plans and formed teams, comprehensively found out the hidden danger base of national disasters, identified the disaster resistance ability of key areas, and objectively understood the comprehensive risk level of disasters in the country and regions. The first national comprehensive risk survey of natural disasters has entered the stage of evaluation and zoning, and the data of the future survey will be better applied.

1905 movie network news On May 4th, the film "Impression of Changsha" was released by, producer, screenwriter and director, starring,,,, and Luo Gang, especially starring,, and friendship.

Around the questions of "feelings of coming to Hunan at the beginning" and "favorite Changsha cuisine", a group of starring actors and tourists passers-by have given their own answers. Different answers not only show the richness of Changsha, but also outline the infinite charm that belongs to Changsha. Since the film was released, it has won numerous praises with its real street fireworks and warm healing stories.

The stars share their impressions of Changsha, and LAY has a soft spot for Suofen.

Different people have their own impressions and memories of Changsha, a city that combines rich heritage and fashion trends. In the latest special, the leading actors shared their "Changsha Impression". To describe Changsha in one word, Sophie Su chose "chili pepper", Bai Yufan chose "chivalry", Zhang Jingyi chose "youth", and YIN FANG summed up his feelings about Changsha with "unstoppable fireworks". When asked about "feelings of coming to Hunan at the beginning", everyone’s answer is even more interesting. Wu Haochen smiled at the crowds in Changsha at night and asked, "Don’t people in Changsha go to work?" Zhou Siyu, on the other hand, revealed the differences of habits in this vast land and Changsha’s unique nightlife culture by comparing his hometown northeast.

Impression of Changsha, in addition to the "city that never sleeps", all kinds of food are also essential elements. When asked about "favorite Changsha cuisine", the answers are equally varied. Many interviewees, including starring Zhou Siyu, nominated stinky tofu, while LAY, who plays a special role, has a special feeling for wordy powder. LAY said, Suofen is a dietary habit that accompanied him from childhood, and it has become a touch of homesickness that can’t be given up when he melts into the body. At the end of the film, the picture of people gathering in the food stalls not only makes the story go to a warm ending, but also cures the tired body and mind of many viewers.

Word-of-mouth leads the way, and the audience continues to praise "hot soup to soothe the soul"

Since the film "Nightlife in Changsha" was released, it has not only won the love and support of Changsha locals, but also won the recognition of the national audience with its real fireworks, exquisite healing stories and emotional expressions, and vivid presentation of Changsha. As the film with the most unique temperament in May 1st, Changsha Nightlife scored 9.3 points on Cat’s Eye and Taobao Film ticketing platforms, and scored 7.6 points on Douban platform, ranking firmly as the word-of-mouth champion of May 1st new films. The works created by the sincere heart have won deep resonance with the audience and achieved a moving two-way trip.

After watching the movie, many viewers left messages on social platforms to share their feelings. A local audience in Changsha wrote: "You are no longer Changsha, which belongs only to Changsha people in your childhood impression. You are very happy, and you are integrated into the world." While giving high recognition to the film, the love for your hometown between the lines is also moving. Some viewers felt: "Just a few strokes like prose, reflecting the city of China." "What does Changsha look like? It’s what it looks like in the movie, but it’s not all. Maybe everyone has a night in their hearts. " This also reflects the idea of the main creation. With a movie and a night, it reflects the real human life in every city and every night in China. Nightlife in Changsha is not only a love letter to Changsha, but also a bowl of hot soup that records real life and soothes the souls of ordinary people.

Ethics in the Conflict of Modernity is a book published by the famous ethicist Mai gentile in the late nineties, which is an authoritative exposition of his philosophical thoughts. In this book, Mai gentile thinks that although the modern welfare state has made up for the disadvantages of capitalism to some extent and improved the living standards of most people, it has not fundamentally eliminated the greater disadvantages of capitalism, which often makes people tired and go astray in satisfying their desires, making it difficult to fully balance their interests and maintain a real cooperative life. Mai gentile hopes that people can think and study these problems, understand their social life, know how to negotiate and make correct moral choices, and become practical rationalists.

In this night when countless people revel in consumption, we hope that more people can understand the call of Mai gentile, examine their own desires and pursue a truly happy life.

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Mai gentile

Mai gentile: Modernity Suitable for Modern Moral Existence

What is the subject’s desire? How are these desires felt and expressed? How are they related to the subject’s practical reasoning? These problems have changed within the social and cultural order and between different social and cultural orders. Biological needs can be constant, but the objects to satisfy desires will be very different. In Edo in the 19th century, people ate sashimi to satisfy their appetite. In Bologna in the 19th century, people’s appetite was satisfied with salsa sauce. Today, Londoners, who have gained the advantages of many families, also appreciate these two delicacies. But no matter in the past or now, the way people learn to eat at the beginning of their growth will change greatly later. Other needs and demands will also undergo the same transformation. In different social and cultural order, people’s ways to meet their needs and demands run through all kinds of life, with different family and professional roles and corresponding goals, aspirations and hopes. As we mentioned earlier, our desires are always closely linked with our emotions, habits and beliefs, which show different forms in different lifestyles. If we want to understand what is the legitimate reason of desire, we must explore the various functions of desire in those lifestyles, which have the characteristics of the social order and cultural order in which we live, and this is the social order and cultural order of modernity. In this quest, we can mainly consider some obvious problems. Opportunities and hopes, security and poverty, regrets and lamentations, aspirations and other issues all show unique modern forms.These problems come from the continuous transformation of work and are the result of the development of economic modernity since the 18th century.

We start with the question of opportunity and hope. The social and cultural order of modernity, no matter what its form, is the result of long-term economic growth and technological innovation. This long-term nature seems to be indefinite, while the growth is sometimes slow, sometimes fast, sometimes continuous, sometimes disrupted, sometimes deliberately shaped, but in more cases it is unplanned. This growth often provides new types of jobs, sometimes provides people with new opportunities to become managers and professionals, and sometimes brings rich returns to those who can dominate others’ work and occupy their surplus labor value, which often makes workers tolerate the slow growth of wages. As a result, a new system has emerged and the old system has been transformed, and perhaps the most obvious result is that schools have become places to train children and teenagers into labor. In these changes, new types of inequality, new forms of class differentiation, new contradictions and struggles, and new goals of desire and ambition have emerged. We only consider three examples of different types of desire subjects. First, workers in the 19th and 20th centuries were generally employed in mills and factories. These workers are realistic. They mainly want to improve their lives and those of their families. They never want to leave the working class. Secondly, the contemporaries who pursued social and economic success (regardless of social background) had skills, imagination and luck, and wanted to go up through the class system to achieve the success recognized locally at that time. Finally, there are contemporary people with money aspirations. They started from some resources and pursued unlimited wealth. The past and present are not satisfied with this statement.

The first kind of stories are about working-class individuals and families, both of which are the political backbone of the trade union movement throughout its history. Such stories often illustrate the necessity of taking collective action. The second kind of stories provide material for novelists and some sociologists, from which we can study the career structure of the bourgeoisie and see the changes of people at all levels of management, such as engineers or lawyers or newcomers in accounting becoming big coffee in this industry. The third kind of stories are sometimes fables of the rich, but they often record cases of habit addiction, which is an addiction to money. These stories all tell the experiences of some individuals, families and groups. Their life motivation comes not only from ambition and hope, but also from fear of frustration and failure, fear of long-term unemployment and poverty, fear of being unable to get rid of the painful work pressure and fear of debt burden.

With these hopes and fears in the macro sense, individuals have formed the forms of love and hate, harmony and hostility, which make their specific desires, tastes, emotions and habits diverse, such as eating this and not eating that, spending time with these people instead of those people, doing things in this way instead of that way, and being willing to stay here instead of there. Only three types of life are mentioned above, but other types of life are also obviously subject to the hopes and fears brought by capitalism and technological modernity. If all these are carefully studied, we need to describe people’s living situations in large quantities, explain how the subject makes choices in specific situations at each stage of his life, and how to weigh the various objects of desire, that is, regard the satisfaction of some desires only as a means to satisfy others, think that some desires have a high priority compared with others, and may painfully or happily re-examine some of his past choices. If these subjects can reflect on how to best balance their desires and lives, what intellectual, moral and social resources do they have?

In fact, they always lack some urgently needed resources, partly because their thought patterns reflect the characteristics of their living situation and partly because of the constraints of their living situation. Let’s talk about the latter first. The common point of their living situation is that they have changed in different degrees due to the influence of capital flow. At first, capital flow may be creative and productive, or destructive, or both. When capital flow can promote the development and application of new technologies, its role is obviously creative and productive, which will lead to new forms of work, such as iron and steel smelting industry in 18th century, German chemical industry in 19th century, or American information technology industry in 20th century. Capital flow is also very destructive. For example, people in a very mature and stable production mode find that their products have no market, so they suddenly and unexpectedly lose their jobs, have no source of life, and sometimes cut off the way out of their whole lives. However, no matter what people’s living conditions are, the key problem of individuals and their families’ desires lies in the relationship between the salary income they earn and the prices of goods and services they pay. People can’t just think about "what I or we want" or "what I or we should get", but what I or we can afford.

When answering the latter question, people need to constantly evaluate the object of their desire and compare its market value, because the market will change according to the demand. But demand is to satisfy any desire that may exist, and it is the need of self-recognition when people happen to have enough money in their pockets at a certain time and place, whether these needs are real needs or not, and whether these desires are the desires that the subject should satisfy. Economic growth requires people who are engaged in productive work to become consumers. In this way, people who provide goods and services to these consumers shape consumers’ tastes, make their products the object of consumers’ desires, and make consumers feel that anything the economy requires them to consume is their own needs. Therefore, these producers and consumers must be able to distinguish between what is of real value to their lives and prosperity and what is the value induced by the market. However, the market society makes it difficult for working-class and middle-class people to think and negotiate together, which is necessary for them to make the above distinction in their daily decision-making. Why do you see it?

To answer this question, we first need to study the conflicts that have occurred in a long and tangled history, in which there are many obstacles, but as a result, they have promoted economic growth or provided the market with necessities of life. From the protection of traditional rights in the British enclosure movement in the 17th and 18th centuries, to the hand-loom workers’ opposition to the use of mechanized looms to maintain their survival, to the radical trade unions’ actions to demand higher wages and better working conditions, and to the protests of urban community organizations and organizers in Chicago and Boston in the 20th century. Many things in this history should have left a deep impression on us. One of them is that people trapped in this kind of conflict can easily express clearly what they oppose rather than support, and can find all kinds of unjust things sharply and accurately, but they can’t clearly explain the influence and function of these unjust things on the correct understanding of the concept of justice. Therefore, in the face of this constructive and destructive change of modernity, ordinary people trapped in this conflict can rarely think and find an appropriate alternative concept about the direction that social and economic changes should take for themselves, so that they can more fully evaluate the ideas that various political movements have firmly believed since the 18th century.

The problem here is that modernity is used to expressing itself in its own terms, which makes it extremely difficult for people to think about modernity without these terms, so they never leave these terms, and these terms exclude the most needed concepts in radical criticism, making them useless. Therefore, we need to explain the distinctive institutionalized activity patterns and thinking habits in those activity patterns, which enables us to answer two different questions, one is about the specific form and deformation of desire in the context of modernity, and the other is about the way of thinking about our activities and life, which is quite different from modernity, but it is an indispensable element to understand modernity. But before trying to make this explanation, I’d like to make a cautious remark, especially for readers who resent my negative views on modernity.

As far as it has experienced a series of social and political freedom and liberation movements against autocracy and oppression, the history of modernity is indeed a real and admirable history of progress in some key aspects. As far as its great artistic and scientific achievements are concerned-from Raphael to Roscoe, or from Palestrina to Schoenberg, and from Copernicus and Galileo to Feynman and Higgs-the history of modernity is indeed a real and admirable history of progress. What I have said here and elsewhere is not meant to slander. However, this same modernity constantly produces new forms of oppressive inequality, new types of material poverty and spiritual poverty, new setbacks and new misleading of desire. There are many very different stories about modernity, all of which are true, but they all need a unique political and economic framework as the premise.

Ethics in the Conflict of Modernity: On Desire, Practical Reasoning and Narration (Watchman)

Author: Alasdair gentile.

Publication date: May 31, 2021

Press: Renmin University of China Press

Original title: "Mai gentile: We must distinguish what is of real value to our life and prosperity"

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