• Economic and Environmental Geology
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• v.35 no.3
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• pp.179-189
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• 2002

The Geology of the Shizhuyuan W-Sn-Bi-Mo deposits, situated 16 Ian southeast of Chengzhou City, Hunan Province, China, consist of Proterozoic metasedimentary rocks, Devonian carbonate rocks, Jurassic granitic rocks, Cretaceous granite porphyry and ultramafic dykes. The Shizhuyuan polymetallic deposits were associated with medium- to coarse-grained biotite granite of stage I. According to occurrences of ore body, ore minerals and assemblages, they might be classified into three stages such as skarn, greisen and hydrothernlal stages. The skarn is mainly calcic skarn, which develops around the Qianlishan granite, and consists of garnet, pyroxene, vesuvianite, wollastonite, amphibolite, fluorite, epidote, calcite, scheelite, wolframite, bismuthinite, molybdenite, cassiterite, native bismuth, unidetified Bi- Te-S system mineral, magnetite, and hematite. The greisen was related to residual fluid of medium- to coarse-grained biotite granite, and is classified into planar and vein types. It is composed of quartz, feldspar, muscovite, chlorite, tourmaline, topaz, apatite, beryl, scheelite, wolframite, bismuthinite, molybdenite, cassiterite, native bismuth, unknown uranium mineral, unknown REE mineral, pyrite, magnetite, and chalcopyrite with minor hematite. The hydrothermal stage was related to Cretaceous porphyry, and consist of quartz, pyrite and chalcopyrite. Scheelite shows a zonal texture, and higher MoO) content as 9.17% in central part. Wolframite is WO); 71.20 to 77.37 wt.%, FeO; 9.37 to 18.40 wt.%, MnO; 8.17 to 15.31 wt.% and CaO; 0.01 to 4.82 wt.%. FeO contents of cassiterite are 0.49 to 4.75 wt.%, and show higher contents (4.]7 to 4.75 wt.%) in skarn stage (Stage I). Te and Se contents of native bismuth range from 0.00 to 1.06 wt.% and from 0.00 to 0.57 wt.%, respectively. Unidentified Bi-Te-S system mineral is Bi; 78.62 to 80.75 wt.%, Te; 12.26 to 14.76 wt.%, Cu; 0.00 to 0.42 wt.%, S; 5.68 to 6.84 wt.%, Se; 0.44 to 0.78 wt.%.

• Journal of the Daesoon Academy of Sciences
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• v.47
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• pp.139-172
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• 2023

This study aims to look into the concept of Human Mind and Moral Mind and the issue of their axiological interpretation in Daesoon Thought. In the Song dynasty, the concept of the Human Mind and Moral Mind was understood as indicating two aspects of the universal Human Mind. Discourse on this theory was undertaken by scholars such as Cheng Yichuan (程伊川), Su Shi (蘇軾), and Zhu Xi (朱熹). The differences between the Human Mind and Moral Mind were interpreted as issues of cultivation. The discussion of the Human Mind and Moral Mind were established through a systematic theory by Zhu Xi, and this developed into various forms of discourse and ideological stances thereafter. One of the most important issues of the Human Mind and Moral Mind theory was its axiological interpretation, which was divided largely into three patterns. One was to interpret the Human Mind and Moral Mind as evil and good respectively (proponents included Cheng Yichuan and Zhu Xi in his early theories), the other one saw them as value-neutral and good (proponents included Zhu Xi, Toegye 退溪, and Yulgok 栗谷), and the last one interpretation held them as pre-evil and pre-good (Dasan 茶山). As the Human Mind and Moral Mind can be seen as a universal human issue, the examination of those patterns in the Confucian tradition would be meaningful for understanding the Human Mind and Moral Mind as a theoretical base in Daesoon Thought. In Daesoon Thought, the Human Mind and Moral Mind are defined as private and public respectively, but no further explanation is provided regarding these items. If we infer by considering the two in the light of the overall ideology and values that Daesoon Jinrihoe pursues, the Human Mind can be said to represent basic biological desires such as clothing, food, and sexual satisfaction all of which are human vital activities needed for the preservation of the human race. The Moral Mind can be seen as a mind that is set upon practicing morality and realizing the ideological aims of 'supporting the nation and comforting the people,' 'vast saving all creatures,' and achieving 'harmony and peace for humankind.' However, the conscience and the selfish mind, which are related axiologically to the Human Mind and the Moral Mind, are defined respectively as good and evil and explained in a relatively systematic way which includes conceptual claims and details on the origin of these aspects of mind. The reason why the discussions of the conscience and selfish mind are more systematically described than the Human Mind and Moral Mind seems to be that issues relating to the conscience and selfish mind are more directly applicable to matters of religious doctrine.