The ongoing shaping of experience entails working with the as yet inchoate and thus seemingly insignificant phases of the process. Each step requires a quantum of imagination and inspiration that does not reference the world as it is, but flies ahead of what has already been articulated to forge a new way forward. The value of this novelty and the respect due it lies in its potential to reshape our world.
Were those who have responsibility for order in the human world sufficiently deferential to this effort to maximise the available resources, the world would respond with natural plenty and the people would cooperate with fairness in the distribution of its bounty.
In order to function effectively in managing our environment, we need distinctions. These distinctions in themselves are functional and enabling, but once established, can take on a life of their own. We quickly fall into the trap of turning names into things, so that these names identify some more real “I-know-not-what” that stands independent of the new “superficial” way in which we actually experience any particular event. We misinterpret the persistence within process as some underlying foundation of our experience. Rational structures become institutionalised and, given enough time, petrified. The regimen of values they carry with them, empowering some against others, become entrenched and uncompromising. What began as a convenience takes over, constraining the very experience it was created to facilitate, and in so doing, robs life of its creative vigour.
Some commentators have balked at the analogy offered here, worried that way-making should in fact be the larger and more expansive rivers and seas, rather than their many tributaries. The point, however, is that dao as the ongoing process of experience is both in the world and is the world, is both the foci and their fields. Way-making is not the One behind the many, but is rather the somewhat determinate many that constitute the somewhat indeterminate and ever continuous process.
Roger T. Ames and David L. Hall, A Philosophical translation of the Daodejing: Making This Life Significant.