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<p>Maimonides (1135/1138–1204) and Z<span>hu</span> Xi 朱熹 (1130–1200) are unparalleled in the transformation and revitalization of Jewish and Confucian traditions, respectively. This article offers a comparative analysis of the two philosophers’ conceptions of nature and their view on the end of knowledge. It examines, on one hand, Maimonides’s distinctive interpretation of the rabbinic concept of <i>maʿaseh bereshith</i> (the Account of the Beginning) in the light of his statement that <i>maʿaseh bereshith</i> is identical with natural science; and on the other hand, Z<span>hu</span> Xi’s elucidation of key concepts such as <i>xing</i> 性 (nature), <i>shu</i> 數 (number), <i>tian</i> 天 (heaven), and <i>cheng</i> 誠 (genuineness) in the framework of his doctrine of <i>li</i> 理 (pattern or principle) and <i>qi</i> 氣 (material force). The article points out that Maimonides not only connects the <i>maʿaseh bereshith</i> to the beginning of the world, as traditionally held; he also associates it with the beginning of the revelation of the Mosaic Law, which renders profound implications. While both emphasize the inherent nature of all things, they diverge on the ultimate goal of knowledge in terms of the hierarchy of virtues. Along with Aristotle, Maimonides prioritizes rational virtue over moral virtue, thereby placing intellectual perfection as the ultimate human perfection. In contrast, Z<span>hu</span> Xi esteems knowledge of nature as facilitating the pursuit of the highest goal of sagehood, and leaves no room for the higher status of theoretical pursuit to moral cultivation.</p>

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The Concept of Nature in Maimonides and Zhu Xi: A Comparative Perspective

  • 期刊论文

  • 发表日期：

    2025年1月6日

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  • Ying Zhang

摘要

Maimonides (1135/1138–1204) and Zhu Xi 朱熹 (1130–1200) are unparalleled in the transformation and revitalization of Jewish and Confucian traditions, respectively. This article offers a comparative analysis of the two philosophers’ conceptions of nature and their view on the end of knowledge. It examines, on one hand, Maimonides’s distinctive interpretation of the rabbinic concept of maʿaseh bereshith (the Account of the Beginning) in the light of his statement that maʿaseh bereshith is identical with natural science; and on the other hand, Zhu Xi’s elucidation of key concepts such as xing 性 (nature), shu 數 (number), tian 天 (heaven), and cheng 誠 (genuineness) in the framework of his doctrine of li 理 (pattern or principle) and qi 氣 (material force). The article points out that Maimonides not only connects the maʿaseh bereshith to the beginning of the world, as traditionally held; he also associates it with the beginning of the revelation of the Mosaic Law, which renders profound implications. While both emphasize the inherent nature of all things, they diverge on the ultimate goal of knowledge in terms of the hierarchy of virtues. Along with Aristotle, Maimonides prioritizes rational virtue over moral virtue, thereby placing intellectual perfection as the ultimate human perfection. In contrast, Zhu Xi esteems knowledge of nature as facilitating the pursuit of the highest goal of sagehood, and leaves no room for the higher status of theoretical pursuit to moral cultivation.