  The distinctive character of this post-modern responsiveness to the abundance of being stands out most clearly when we contrast it with our defining late-modern tendency toward the kind of technological making which imposes form on matter without paying any heed to its intrinsic potentialities, in the way that, for example, an industrial factory indiscriminately grinds wood into woodchips in order to paste them back together into straight particle board which can then be used flexibly to efficiently construct a maximal variety of useful  objects.[81] To emphasize the difference, Heidegger pointedly asks: “But where in the manipulations of the industrial worker is there any relatedness to such things as the shapes slumbering within wood?” (WCT 23/GA8 26) Insofar as such a relatedness cannot be found, something crucial has gone  missing.[82] For, without such an ontological responsiveness, human beings lose touch with what Heidegger understands as the source of meaning. Although our late-modern metaphysics leads us to assume that all meaning comes from us, as the result of our subjective “value positings,” Heidegger is committed to the less subjectivistic and more phenomenologically accurate view that, at least with respect to that which most matters to us (the paradigm case being love), what we care about most is not entirely up to us, not simply within our power to control, and that this is a crucial part of what makes it so  important.[83]