Hashem's creation of the world yeish mai'ayin was certainly a fantastic miracle that no human being can possibly fathom. The Gemorah has a principle that Hashem would never bring about a miracle unless He has a very good reason to do so. The posuk in Breishis alludes to the sifro shel Adam Harishon, the book of the history of the world that Hashem showed to Adam Harishon when he was created (see Avodah Zara 5a). This book outlines the development of world history and the development of Torah from generation to generation. Hashem has a plan in this world leading up to the days of Moshiach. Human beings are called upon to become partners with Hashem to bring about the result that He wants (see the essay by Rav Soloveitchik entitled "Shlichus", p.9 in Yemei Zikaron.) In Sefer Koheles (4:4), Shlomo Hamelech describes the way people are all jealous of each other, competing with each other, and how each one wants to outdo others and leave his mark on the world. Everyone wants to leave a legacy and leave his mark on history (1:10-11, 2:4-11). Shlomo Hamelech tells us how ridiculous this is. We should all try to ascertain what our mission in life is and partner with Hashem in bringing about His plans for the next stage in history.
The mishna in Rosh Hashanah (25a) points out that the Torah did not mention the names of the seventy zekeinim who were together with Moshe Rabbeinu in the Sanhedrin. In every generation there are always anonymous talmedei chachomim and tzadikim who partner with Hashem to transmit the masorah of Torah to the next generation. The Rambam (introduction to Mishna Torah) writes that by right he should have quoted the names of the Tanoim and Amoroim whose opinions were accepted [1]; he should have mentioned that this din was formulated by R' Akiva and that din was formulated by Rava, etc. Instead he left out all of the names of the chachomim. However, to fulfill the requirement of omer dovor b'sheim omro, the Rambam lists off the forty generations between Moshe Rabbeinu and Ravina and Rav Ashi. Apparently the Rambam thinks that the purpose of omer dovor b'sheim omro is not so much to give credit where the credit is due, but rather that the listener who hears the halacha should realize that all the halochos are coming from a strong masorah that goes all the way back to Moshe and Yehoshua. By listing the names of the talmidei chachomim of the forty generations, the Rambam is telling us that every halacha that he is quoting was transmitted from reliable chachmei HaMasorah and therefore when we learn all of these halochos it is considered as if we are hearing everything mi'pi HaGevorah [2]. Our role in this world is not to gain honor and glory and to leave our mark on history but rather to be careful not to get in the way of Hashem's developing history the way He wants, and from time to time to partner with Him in developing this history (Koheles 12:13).
[1] See Sifrei to Parshas Shoftim (19:14) and introduction to Sefer Eretz HaTzvi
[2] See introduction to Sefer Drishas Pikudecha, by Rabbi Rafeal Kunsler