In significant respects, Jinsai can be seen as advancing the Neo-Confucian project that Zhu Xi, his chief philosophical adversary, had otherwise so effectively and persuasively championed. For example, Jinsai's most comprehensive philosophical text, the "Gomō jigi" ("The Meanings of Philosophical Terms in the" Analects "and" Mencius), was first recorded as Jinsai was giving a series of lectures on Chen Beixi's 陳北溪 (1156–1223) "Xingli ziyi" 性理字義 ("The Meanings of Neo-Confucian Philosophical Terms"). Much of the philosophical structure of Jinsai's "Gomō jigi" as well as its methodology of conceptual clarification and analysis clearly derive from Beixi's work. The two texts even share common elements in their titles, "jigi" and "ziyi" 字義 (Jpn: "jigi") being written with the same characters, referring to the meanings of words. In both cases, however, the words that were discussed and defined were distinctively philosophical terms such as "tendō" (the way of heaven), "tenmei" (the decree of heaven), "michi" (the way), "sei" (human nature), "kokoro" (the mind and heart), "kotowari" (principle), "kishin" (ghosts and spirits), and many others.