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By Lewis S. Ford

Lines diversifications of theism in Whitehead's precept works, picking out a massive challenge in traditional realizing of method theism and developing an unique and provocative solution.

Process theism, in numerous manifestations and alterations stemming from Whitehead's unique feedback, dominates discussions of philosophical and typical theology in Europe and the USA. In remodeling method Theism Ford argues that next differences of Whitehead's unique line of idea masks a primary and unresolved aporia in that unique notion: on account that in basic terms earlier or "objectified" determinate occasions can impression current stories and because God, as conceived through Whitehead, isn't absolutely determinate or objectifiable as a "past event," it really is tough to work out how this divine persuasive energy could have any impression at the current as a resource of creativity and really new chances for enactment.

Ford meticulously reconstructs and evaluates Whitehead's personal models of theism, and he severely appraises the main influential next alterations of those unrecognized editions via different strategy thinkers. He recovers the unique trajectory of Whitehead's non-stop revision of his belief of God, and forges a suitable strategy to this critical aporia. He concludes that--consistent with Whitehead's overarching metaphysical rules, there's one other form of causal impact that doesn't require objectification, and is the other of previous determinateness. the longer term, conceived as energetic, deals an account of subjectivity that's either common and transcendent. God, in response to Ford's revisions, needs to be understood as this actual yet indefinite creativity or common job of the long run, bestowing subjectivity on each one current get together of expertise with no ever turning into determinate.

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2) Any particular locus in the creative advance was once future, that is, part of the divine activity, now present, and will shortly be past.  I extend the locus of creativity to include the future as well.  God as such is purely future.  Neither creativity nor the divine concrescence can influence the world unless we modify a more basic underlying assumption that Whitehead makes, that the only means of (causal) influence between two actualities for Whitehead is prehension.  This discussion (chapters 6–8) of alternative interpretations and modifications should prepare the way to a more direct account.

But ''there is no entity, not even God, 'which requires nothing but itself in order to exist"' (RM, 108).

In some sense this might be true, but these could not be the sole features of the future, for in themselves they lack actuality.  In one sense it is even more indeterminate than an eternal object, for it cannot be objectified. "13 There are difficulties with both.  How could this creativity simply well up from within?  That prehension is crucial, for it is only through the creativity found in the present that the past can exert influence.  But individual past occasions lack the creativity that is ascribed to the whole, and there is a whole only from the standpoint of the supervening present occasion, as found in its initial situation.

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