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112 emergent ground of being” (p. 198). The wu are the myriad manifestations of the Dao in the world. Dao and wu are opposites. Wu is transient, Dao is eternal; wu is structured, Dao is shapeless; wu involves distinct objects, Dao permeates all; wu is many, Dao is one. Dao and wu are certainly different, but they are also inseparable. One can think of these opposites as poles along an evolutionary and ontogenetic continuum. They are joined in time, as a ground and its offspring, or as a creative power and its generated creatures. One can also think of these opposites as poles along an ontological continuum. In this perspective, they are joined in space, as simultaneous aspects of a unified reality. In that sense wu is like matter, Dao is like energy, and Dao is wu just like matter is energetic. One can think of this co-presence analogous to a wet cloth—Dao surges through wu just as water drenches a fabric. (p. 198) However, the relationship between Dao and wu does not rest on a dualistic separation of essence and appearance, rather it emphasises that everything is inter-related: Dao unfolds wu and precedes wu, but does not dwell on a transcendent plane or supernatural far side; Dao exists through the myriad things….. The ontological bond of Dao and wu means that the force of Dao dwells in the things. This tranfer of power from the generative principle to individuated creatures, which is unlike anything in the monotheisms in the west, implies that reality is dynamic, that nature is selforganizing, and that the wu are innately active. (p.199) Having established some basic features of Dao and wu, Xia and Schönfeld draw out some implications:

Faith-Based Statements on Climate Change