 He naturalizes dàos less by attending to natural physical guiding structures (e.g. dàos of water) than to the variety of human dàos presented by analogy to the variety of creatures with different dàos. Alternately, he encourages us not to assume we have found all the available ways to behave or he reflects on the variety of sources of dàos of choice or of different capacities to catch on and follow within us—our different natural organs and the range of different ways we may train or habituate them. This complexity of dào structures fuels, in turn, both his skepticism of absolutes, of authority, of ideal observers, of social dogmas and his qualified advice to leave the finding, choice and interpretation to a working out from the variety of perspectives that make up the behaving units in the particular circumstance. Dào choices are best made from the perspective of walkers.(Ibid., HY 4/2/33)