In 1991, a lot of fire occurred in public place, and caused many persons dead and injured. For example, the fire happened in Kaohsiung Citi hotel at the midnight on Oct.24, 1992, the death-toll of accident was 18 lodgers dead, and the fire happened in Taichung welcome Restaurant at 19:20 on Feb.15,1995, the death-toll of the accident was 64 persons dead. To strengthen protecting up on protect people¡¦s life and property,enforceing the prevention of disaster, central government established National Fire Agency on Mar.1, 1995. National Fire Agency is subordinated to the minister of Interior, they started to study the statute of fire and pursue 12 projects related to the prevention and rescue of disaster. They reorganized the fire department, up the level from subject to police department to subject to municipal government. The earthquake happened on Sept. 21, 1999, gave a trial on the prevention of disaster system and the ability for cope with exigency. The minister of Interior discussed the disaster actual situation,and referred to the legislation of developed countries (USA, Japan), and draft the new ¡§prevention of disaster¡¨ plan. The minister of Interior set up a prevention of disaster committee that belongs to central government. City, prefecture and province set up the prevention of disaster proceeding, all the fire departments will be the business general staff units of City, prefecture and province, and will be the main disaster salvage unit. Due to the environment of disaster prevention change and reorganization, the research is trying to see if fire department could take the responsibility for the disaster salvage in the whole disaster prevention system through documents and how to cooperate with each level of government to consolidate the rescue resource, heighten the disaster prevention efficacy and to lower the loss of people¡¦s life and property. Under the mentioned subject, the research analyses the possible influence factors that fire fighter might face with. (e.g. the equipments, facilities, management, backup support, expense and personnel etc¡K)

This thesis was written to outline the history of five stone houses, which have survived almost a century of mining activity. The houses are located on a barren mesa, called Calamity, in southwestern Colorado. This work was funded by the Bureau of Land Management, Department of the Interior, in order to explore the possibility of designating this site as a National Historic Site. Men and women lived and worked on this and the surrounding mesas for most of the twentieth century. The lives of the families, the men, women, and children who lived and worked on Calamity Mesa, provided the context for the entire period. These people formed nebulous communities on what could only be called a twentieth-century frontier. I used several methods for this study, including oral interviews with surviving miners and their families, company and government officials, mining engineers, and medical personnel involved in studies concerning the effects of radiation exposure. Government publications, local newspapers, and personal papers of several individuals were also researched. Through the use of these methods I further developed the history of the period, by focusing on Calamity Camp and the lives of the men and women who lived and worked there. The miners who came to Calamity Mesa extracted the carnotite ore from sandstone beds. Originally, miners searched for radium, desired for its illusory cure for cancer. Then they sought vanadium, which was used as a strengthening agent for steel during both world wars . Finally, their goal was uranium, a key component for the production of nuclear weapons and energy. The search for these minerals brought, many working class men and women to the Colorado Plateau. They brought their families to Calamity Mesa and lived in whatever shelter they could find. The stone houses, lived in by generation after generation of miners and their families, who came searching for carnotite, provided a permanence to Calamity Mesa throughout this period.

My research in this thesis covers the religious discourse of six contemporary poets who write belief from a position of calamity. Yehuda Amichai writes from the constant wars fought since the founding of the state of Israel; Anne Sexton from psychiatric illness; Seamus Heaney from the sectarian violence of Ireland; Paul Celan and Nelly Sachs from the twentieth century’s greatest calamity, the Holocaust; and Yves Bonnefoy, from the language theories of post-modernism, which are calamitous for a poet. (For complete abstract open document)

Diploma thesis is an environmentally and process oriented project which is based on the issue of the so-called bark beetle calamity. It deals with the personification of non-human life. It uses experience with materials, their handling and processing.

Special Topics in Calamity Physics (2006) by Marisha Pessl and Das Blütenstaubzimmer (1997) by Zoё Jenny both feature strong female characters who go through difficult times because they experience genuine disillusionment with regard to their friends, the opposite sex, and, especially, their family. The focus of this thesis was to analyze if the authors depict their characters in such a way that one can see correlations between the emotional behavior of these characters and a phenomenon that is often referred to as adolescent angst. The theoretical foundation for defining adolescent angst and for understanding mechanisms that trigger adolescent angst was provided by Rapoport and Ismond’s internationally appraised DSM-IV Training Guide for Diagnosis of Childhood Disorders (1996) and Reinherz et al.’s ground-breaking study on „Depressive Disorders“ (2006). In my thesis, I was able to show that the depictions of difficult relationships between the protagonists and their parents and friends show characteristics of adolescent angst. Contrary to that, positive influences like reliable friends who are understanding and lend support, function as motivational forces which decrease the protagonists’ anxieties and frustration in both texts. The analysis of the final scenes showed that after all hardships, the protagonists do not give up hope and open themselves up to a once unimaginable future. Although Pessl and Jenny dismiss the concept of a clear didaxis in their texts, they nevertheless imply a motivational message; namely that adolescent angst can be conquered and overcome. I was able to demonstrate that the concept of adolescent angst serves as a catalyst for the development of the protagonists in both Special Topics in Calamity Physics and Das Blütenstaubzimmer . The bestseller status of both novels underlines that the authors’ decision to conclude these novels which are centered around adolescent angst with an open ending seems to cater to a modern young adult readership, especially within the context of pop culture.

Pour Simone Weil, le malheur est « quelque chose de spécifique, irréductible à toute autre chose, comme les sons, dont rien ne peut donner aucune idée à un sourd-muet ». Il s’apparente à un sacrement, à un rite sacré susceptible de rapprocher l’homme du divin. Et si la pensée weilienne se révèle non-conformiste pour aborder la figure du malheur, c’est parce qu’elle ne se limite pas à une tradition unique, mais trouve écho tant dans la religion chrétienne et le Nouveau Testament que dans la philosophie grecque de l’antiquité – principalement le stoïcisme et le platonisme – et dans certains textes orientaux tels que la Bhagavad-Gîtâ et le Tao Te King. Par un singulier amalgame de ces influences, Weil donne naissance à une méthode spirituelle dont une des étapes fondamentales est le malheur, thème très fécond pour dénouer et affronter le dialogue entre spiritualité et contemporanéité. Parce que cette méthode ne peut pleinement être appréhendée que sur la frontière de l’athéisme et de la croyance religieuse, approfondir ses implications permet d’interroger les traces du sacré dans les civilisations occidentales. Retracer les étapes de son développement permet également de sonder le rapport qu’entretiennent les hommes avec le malheur, ainsi que de porter un regard sensible sur une époque où l’actualité fait souvent état des malheureux alors que le malheur d’autrui semble être une réalité à fuir. / For Simone Weil, a calamity is “something specific that cannot be reduced to anything else, just as sounds are inconceivable for a deaf-mute.“ It resembles a sacrament, a sacred rite bringing man closer to the divine. Weil’s thinking with regard to the notion of calamity appears nonconformist because it does not limit itself to a single tradition, but finds echoes simultaneously in the Christian religion and the New Testament, in ancient Greek philosophy - mainly Stoicism and Platonism - and in certain eastern texts such as the Bhagavad-Gita and the Tao Te King. By a strange combination of these influences, Weil gives birth to a spiritual method of which one of the fundamental stages is “calamity”, a very fertile ground for opening up and coming to terms with the dialogue between spirituality and contemporaneousness. Because this method can be completely understood only at the boundary between atheism and religious faith, examining its implications allows for questioning the traces of the sacred in Western civilizations. Retracing the stages of its development also allows for reflecting on the relationship between man and calamity or catastrophy, permitting as well a measured consideration of an epoch when current events often bring to the fore the calamitous fate of others as a reality to be avoided at all costs.

The introduction of the theoretical part is devoted to the analysis of threats, another part to the rescue of animals. In the next part, I focused on zoological gardens and evacuation of animals. The last chapter of the theoretical part deals with the evacuation of selected species of animals. When selecting individual species, I focused on those that are most represented in Dvorec Zoo. The aim of my thesis was to create an analysis of the preparedness of the selected zoo to selected crisis situations and to identify the risks of evacuation of the zoo. In order to achieve these goals, I have set research questions - how is the zoo prepared for selected crisis situations? And what are the possible risks associated with evacuating selected species? In the second part of my thesis I focused on the research itself, which included an interview with the director of Dvorec Zoo. Based on the interview and my own observation I processed the KARS method. The KARS method has identified 6 risks that could compromise the operation of Dvorec Zoo. These risks include extreme wind, large-scale gas supply disruption, large-scale electricity supply disruption, snow calamity, and extremely low temperatures. Based on the identified risks, I created a plan for MU solution for Dvorec Zoo. In the MU solution plan, I focused primarily on the impacts on operation, planned measures, procedures and responsible people. Dvorec Zoo will, of course, be provided with this plan.

Pour Simone Weil, le malheur est « quelque chose de spécifique, irréductible à toute autre chose, comme les sons, dont rien ne peut donner aucune idée à un sourd-muet ». Il s’apparente à un sacrement, à un rite sacré susceptible de rapprocher l’homme du divin. Et si la pensée weilienne se révèle non-conformiste pour aborder la figure du malheur, c’est parce qu’elle ne se limite pas à une tradition unique, mais trouve écho tant dans la religion chrétienne et le Nouveau Testament que dans la philosophie grecque de l’antiquité – principalement le stoïcisme et le platonisme – et dans certains textes orientaux tels que la Bhagavad-Gîtâ et le Tao Te King. Par un singulier amalgame de ces influences, Weil donne naissance à une méthode spirituelle dont une des étapes fondamentales est le malheur, thème très fécond pour dénouer et affronter le dialogue entre spiritualité et contemporanéité. Parce que cette méthode ne peut pleinement être appréhendée que sur la frontière de l’athéisme et de la croyance religieuse, approfondir ses implications permet d’interroger les traces du sacré dans les civilisations occidentales. Retracer les étapes de son développement permet également de sonder le rapport qu’entretiennent les hommes avec le malheur, ainsi que de porter un regard sensible sur une époque où l’actualité fait souvent état des malheureux alors que le malheur d’autrui semble être une réalité à fuir. / For Simone Weil, a calamity is “something specific that cannot be reduced to anything else, just as sounds are inconceivable for a deaf-mute.“ It resembles a sacrament, a sacred rite bringing man closer to the divine. Weil’s thinking with regard to the notion of calamity appears nonconformist because it does not limit itself to a single tradition, but finds echoes simultaneously in the Christian religion and the New Testament, in ancient Greek philosophy - mainly Stoicism and Platonism - and in certain eastern texts such as the Bhagavad-Gita and the Tao Te King. By a strange combination of these influences, Weil gives birth to a spiritual method of which one of the fundamental stages is “calamity”, a very fertile ground for opening up and coming to terms with the dialogue between spirituality and contemporaneousness. Because this method can be completely understood only at the boundary between atheism and religious faith, examining its implications allows for questioning the traces of the sacred in Western civilizations. Retracing the stages of its development also allows for reflecting on the relationship between man and calamity or catastrophy, permitting as well a measured consideration of an epoch when current events often bring to the fore the calamitous fate of others as a reality to be avoided at all costs.