From Process Studies, 27:1-2, Spring and Summer, 1998, 7-17.
I have merely formatted the text found on
Religion-online.
I would be grateful to the visitor who owns a copy of this issue of
Process Studies and would be willing to scan the photo Lucas
refers to and send it to me, so that I may use it to illustrate the
many pages that are devoted to Ford
on this site.
For that matter, I would be grateful to receive any digital
image of Ford for that purpose.
Anthony Flood
June 4, 2009
Lewis S. Ford: A Life in Process
George
R. Lucas, Jr.
1. A Personal and
Affectionate Portrait of Lewis S. Ford
Process philosophy in the United States—indeed, in the world—today is
unimaginable apart from the enduring contributions of Lewis S. Ford.
The picture that I chose to illustrate this special issue came from a
portfolio of photos that I shamelessly tricked Lewis into providing; I
chose this particular portrait because it speaks volumes about the man
and his work. The portrait captures a pose familiar to generations of
process philosophers who have liter-ally sat across the table from Lewis
at conferences, symposia, or in classes where Whitehead (or, about as
often, at which Ford’s own interpretive develop-ment of Whitehead’s
thought) was the topic of discussion. This photograph vividly portrays
Ford’s seriousness of purpose, including stern attention to intricacies
of argument and to the nuance of textual details, and most of all
captures the total concen-tration of intellectual energy and engagement
with which Lewis Ford has unfailingly, throughout a long and
distinguished career, approached the life of philosophical reflection.
There is in this photograph also more than a hint of what most of us—his
colleagues, students, and friends—discovered in our dealings with Lewis
himself: that he was a formidable force to be dealt with, unyielding and
uncompromising in his devotion to Whitehead, to Hartshorne, and to his
own considered interpretations of central process doc-trines. My own
first encounter with Ford is instinctive, inasmuch as I have heard
variations on my own experience related by so many others in our field.
Having spent several years in the study of Whitehead’s thought in
seminary and later in graduate philosophy seminars, I had finally worked
out a position on the validity of Hartshorne’s ontological argument that
related that argument back to the more empirical, experiential, and
descriptive theism of Whitehead. The connection (and, I thought, the
completion) of the process version of the ontological argument required
a complicated detour through Hegel. At that time (the mid-1970s) this
was not a detour that many process philosophers were willing to make. I
wrote out my argument, vetted it through my graduate faculty, and sent
the resulting amended version of a paper called “Organism and Teleology”
on to the newly founded journal, Process Studies. About three
weeks later I received a detailed reply (four pages of typed,
single-spaced commentary) from the founding editor of that journal.
Ford took issue with every aspect of my approach to Whitehead and
Hartshorne, and dearly indicated that he found the avenue to process
theism through Hegel to be an unpromising route indeed! I was furious
at this rejection (as I later told him) because it seemed that the
objection was one of principle rather than of fact or interpretation,
and so was unanswerable: there could be, Ford thought, no demonstrable
connection between Whitehead (and Hartshorne) and Hegel.
That position seemed to me so unreasonable and stubborn that I set out
to prove him wrong. The result became my doctoral dissertation at
Northwestern University (later published by Scholar’s Press in the AAR
Dissertation Series as Two Views of Freedom in Process Thought: A
Study of Hegel and Whitehead). Lewis, whose intractability had
effectively blocked the publication of my article, became a mentor in
the project, and introduced me to George Kline at Bryn Mawr, who had
already attempted to make these connections in several articles. The
dissertation could not have been written without their enormous
help—Kline encour-aging and suggestive, and Ford (if the reader can
imagine that serious countenance in the portrait shaking slowly,
negatively, from side to side) resisting every move I made. An article
became a book, and the two major modern figures of neo-Aristotelian
metaphysics were brought into dialogue, all on account of Ford’s
intransigence . . . and his kind (if militantly skeptical) assistance.
I flatter myself that I may have convinced him in the end, but I’m not
entirely sure! From what I gather, many another graduate student’s
dissertation came to fruition via a similar route!
In certain respects, this portrait of Lewis is also reminiscent of Paul
Tillich (sans eyeglasses), a similarly formidable, uncompromising,
difficult, and highly original thinker. In light of Lewis’s long and
distinguished career, encompassing so many contributions to process
philosophy, many readers may have forgotten that Ford began his
intellectual career as a Tillichian, writing his dissertation at Yale
over thirty-five years ago on “The Ontological Foundation of Paul
Tillich’s Theory of Religious Symbol,” and publishing his first several
scholarly articles in the early 1960s in distinguished journals like the
Journal of the History of Philosophy and the Journal of
Religion on aspects of Tillich’s thought. Lewis himself once
commented that, at the time he first encountered Hartshorne’s thought
(as a senior undergraduate at Yale), he was a convinced Tillichian, and
thought it would be possible simply to incorporate Hartshorne’s
conception of divine knowledge within a Tillichian framework.
Subsequent graduate study, culminating in the aforementioned
dissertation, convinced Lewis that this synthesis could not be
accomplished. Hartshorne made sense to Lewis only against the backdrop
of Whitehead, and he found himself increasingly led to the inescapable
disjunction: Whitehead or Tillich. History records for us
Lewis’s subsequent choice between these diverging paths in his
philosophical forest. Robert Frost was right, that choice has made all
the difference, and we who count ourselves among Lewis’s friends and
colleagues have been the beneficiaries.
I mentioned the shameless ruse by which I came by this photo, and it,
too, is revelatory. I wrote to Lewis outlining a plan I had formulated
to write a book devoting one chapter to each of the major figures in
process philosophy since Hartshorne—makers of modern process thought, if
you will—to include the work of Sherburne, Christian, Leclerc, Cobb,
Kline, Neville, Allan, Nobo and perhaps others. I proposed a short
biographical sketch with photo for each, followed by a critical summary
and commentary on their contributions. I asked if I could make Lewis
the “demonstration chapter,” for the purposes of compiling a publication
prospectus, and requested his photo. He fell for it, but with a
typically Fordian twist: while sending the photo and voluminous
suggestions for how to go about composing the chapter on his own work,
he modestly demurred, arguing that William Christian should be the
featured figure. While never shy about the importance of his own
interpretations, he has always been extraordinarily modest in
subordinating his own work to that of others, especially colleagues like
John Cobb, and teachers like William Christian, to whom he proclaims
unfailingly his allegiance and intellectual indebtedness.
II. A Brief
Intellectual Biography
Lewis Ford was born in Leonia, New Jersey on November 18, 1933. He
attended the prestigious Phillips Academy in Andover, Massachusetts on
full scholarship, from which he was graduated in 1951. He attended Yale
College, majoring in philosophy, and received his Bachelor of Arts,
magna cum laude, in 1955. He traveled in Germany during the
following year, attending lectures at Muenster, subsequently returning
to the U.S. for a year of study at Emory University. He returned to
Yale to begin his doctoral studies in 1957, and in that same year
married the former Anne Lide. Two daughters (Stephanie Anne and Rachel
Lynn) were born while Lewis and Anne lived as graduate students in New
Haven. The aforementioned dissertation on Tillich, supervised by John
E. Smith, was completed in 1962, and a Danforth Fellowship afforded
Lewis the opportunity of undertaking additional work in biblical studies
at Yale Divinity School during the following academic year.
The resulting command of interpretive textual methodologies, especially
form criticism, was to prove extremely significant in his subsequent
work on the evolution of Whitehead’s thought. For, as Lewis would later
assert in what I consider his greatest book, The Emergence of
Whitehead’s Metaphysics (EMW), the problem of reconstructing
Whitehead’s intellectual development on the basis only of apparent seams
or fractures in his published manuscripts is not unlike the formidable
problem faced by biblical scholars seeking to discern the various
distinct historical threads of contribution to the final canonical form
of a biblical text, absent attribution or direct evidence of multiple
authorship. That sojourn at divinity school also contributed to Lewis’s
masterful examination, in The Lure of God (LG) of the biblical
grounding of, and justification for, many of the otherwise presumably
nonclassical, neo-classical, or anti-traditional formulations of theism
offered by Whitehead, Hartshorne, and other process philosophers.1
In a broader vein, those studies and intellectual interests simply did
for Lewis Ford what the study of philosophy at Haverford and later
Harvard had earlier done for Charles Hartshorne; namely, bringing to
philosophically rigorous form the web of beliefs and commitments of
religious faith that constituted the heritage of his upbringing. Lewis’s
own commentary (in private correspondence) on his intellectual voy-age
in this respect is revealing:
Divine foreknowledge and freedom had been an important problem for me,
coming from a strict Biblical background, from the Plymouth Brethren
(James Luther Adams and Garrison Keillor also have Plymouth Brethren
backgrounds; they appear in Keillor’s writings as “Sanctified
Brethren”). They believe in strict inerrancy and in a New Testament
church which for them means no ordained clergy. They consider themselves
the only Christians (excluding even Baptists), the “little flock”
against the world. My intellectual life has been a gradual emancipation
from this mentality, but it taught me how to exist in, and even be proud
of being in, a cognitive minority. I have never been swayed by
viewpoints simply because they represented the majority view, or even an
influential minority view. One can persevere in process studies only if
one is not impressed with dominant views (analytic philosophy,
structuralism, postmodernism). The flip side is that I have not been as
sensitive to these dominant movements as I should be. (ca. December,
1997)
Perhaps this passage explains both how, and why, Lewis has been as
fearless as he has been inflexible in pursuing his own philosophical
path, even in pursuing his own (rather than others’) interpretations of
Whitehead and process philosophy. Most of us, I suspect, are impressed
by the power of Whitehead’s intellectual vision, and seek to make it
more accessible and intelligible to colleagues in other fields (and to
the educated public). We seek (to borrow a line of thought from
Kierkegaard) to make things easier; Lewis always seemed, by contrast, to
be determined (like Kierkegaard himself to offer as his contribution to
make things harder—or, at least (to be fair) not to
soft-peddle or back away from the difficulties that Whitehead’s thought
presented. Jorge Luis Nobo, who conceived and edited this magnificent
tribute to Ford’s work, is another philo-sopher who possesses this trait
of uncompromising intellectual courage in “taking on” the difficulties
that Whitehead presents. Greg Easterbrook’s brief, masterful tribute to
Charles Hartshorne in U.S. News and World Report (23 February
1998) similarly credits Hartshorne’s ability to achieve his great
philosophical work while standing outside the mainstream of
philosophical thought, and swimming against the tide of intellectual
fashion.
Leaving Yale, Ford taught philosophy during the 1960s first at MacMurray
College (Jacksonville, IL), and then at the experimental Raymond College
at the University of the Pacific (Stockton, CA). From 1970-1973, he
taught in the philosophy department at Penn State, won a prestigious NEH
Fellowship, and in 1974 became a full professor at Old Dominion
University in Norfolk, Virginia, where he taught until retirement in
1996.
It was in the late 1960s that Ford initiated a collaboration that was to
prove fateful for the future of process philosophy in this country. He
spent a sabbatical at Claremont, and arranged what he describes as “a
weekly tutorial” with John Cobb. Ford, who portrays himself modestly as
the student in these encounters, would set the agenda for each meeting,
and the two would discuss issues of interpretation. Ford described
himself during these meetings as invariably wedded to some single
“correct” or self-evident interpretation of a line of Whitehead’s text,
whereupon John would gently, dialectically, raise questions about
possible alternatives that, as Ford would subsequently admit, seemed
more in keeping with interpretations of other passages to which
Ford himself had, in preceding weeks, assented. Of these meetings Ford
comments:
It was without doubt the richest learning experience I ever had; it was
also a kind of intellectual psychoanalysis. Cobb was always very
polite; I felt like a barbarian in his presence. But on the key point
each of us maintained our positions. He defended the Consequent Nature
of God, which called for five revisions of Whitehead, mostly in the
direction of Hartshorne, while I argued we should stick as closely to
Whitehead as possible.
These meetings had two profound consequences. One was the eventual
collaboration between Cobb (and the staff of the newly created Center
for Process Studies at Claremont) and Ford (back East on what Marjorie
Suchocki later jokingly dubbed “the periphery” of process studies!) in
the publication of a new journal, Process Studies, inaugurated in
1971. Ford was to serve for over twenty-five years as its editor,
succeeded (upon his retirement from Old Dominion) by the present editor,
Professor Barry Whitney. It is beyond anyone’s estimation how much the
Center and this journal have done to foster and encourage the study of
process thought in this country and abroad.
The second consequence of this fateful meeting of two great minds is
much more subtle, though no less profound in its implications for the
future of process philosophy. As Ford’s final sentence in the quotation
above reveals, this was the beginning of an intellectual process that
concluded some three decades later (as I argue in my Hartshorne
Centennial address, “Charles Hartshorne: The Last or the First?” [CHLF]):
the gradual disassociation or untangling of Whitehead’s version of
process philosophy from Hartshorne’s idealistic philosophical theology.
It is clear from Ford’s own account that it was very difficult in those
years to distinguish between Whitehead and Hartshorne. The masthead of
Process Studies in those early years essentially defined process
philosophy as a school of philoso-phical thought extending from
Whitehead primarily (though, the journal was careful to state, not
exclusively) to Hartshorne and his followers. Cobb, at that time, used
to say that from Hartshorne’s lectures it was very difficult to see
where Whitehead left off and Hartshorne began.
But the differences were increasingly apparent to both participants in
these seminars in the late 1960s. Ladd Sessions, in the meantime, wrote
an interesting and important article, based on his study of Hartshorne’s
doctoral dissertation, on the differences between Whitehead’s and
Hartshorne’s thought. Ford, to whom this piece was later submitted for
publication in the new journal, found Session’s conclusions surprising
and frustrating, because that early Hartshorne work appeared to have all
the essentials of Hartshorne’s later philosophy in place, but without
evidence of any direct influence of Whitehead.2 David
Griffin, then a new Assistant Professor at Claremont, put together a
very valuable compendium of all the differences that Hartshorne had
discerned between his own thought and Whitehead’s. Ford then tried to
develop a perspec-tive on these differences, and found himself on most
points of divergence increasingly drawn to Whitehead’s original
perspective, rather than to Hartshorne’s modifications. The result was
process philosophy’s counterpart to Hegel’s famous Differenschrift:
Ford’s first major (edited) book publication, Two Process
Philosophers: Hartshorne’s Encounter with Whitehead (TPP).
This discovery, and this unraveling or disentangling of two important
figures whose thought is still stubbornly and inextricably linked in the
minds of most philosophers, is important for a number of reasons. The
appreciation of Hartshorne’s originality has (as I argue in CHLF) been
somewhat obscured or upstaged by his own decision, early in his career,
to interpret his own thought in such close dialogue with Whitehead’s.
Hartshorne’s increasing willingness subsequently in his career to
acknowledge his indebtedness to C. S. Peirce in particular, and to a
host of other important historical antecedents (especially to Josiah
Royce and to a number of personal idealists), helped broaden the
discussion of what process thought metaphysically (as well as
historically) entails. This is nicely illustrated in Nicholas Rescher’s
new treatment of process metaphysics (Process Metaphysics),
where Hegel is accorded at least honorable mention if not pride of
historical place, and Peirce is credited even more highly than Whitehead
with contributing to important alternative doctrines of process (as
opposed to substance) metaphysics.
This dissociation liberated Whitehead’s thought as well. In particular,
as the late Victor Lowe patiently and quietly maintained throughout his
lifetime—and as Donald Sherburne has forcefully and convincingly
demonstrated in his many writings—theism was not an essential component
of Whitehead’s thought, and the viability of process metaphysics does
not stand or fall on the issue of theism alone (as the vast majority of
process philosophers and opponents of process philosophy and its brands
of philosophical theism stubbornly continue to maintain).
If all these diverse claims can be swallowed by the devoted process
reader without she or he choking with apoplexy, one further, monumental
implication can be drawn, and Ford has drawn it. From the privileged
perspective of hindsight on Ford’s own subsequent work following Two
Process Philosophers, the implications of this differenz (zwischen
Whitehead and Hartshorne) can be seen to have set an intellectual
agenda that continues to unfold to the present day. Let me try to state
this thesis clearly.
Hartshorne represents one path, largely influenced by the (now virtually
lost) traditions of pluralistic, personal idealism, of extending and
developing Whitehead’s own modest, philosophically formal,
neo-Aristotelian discussions of theism in Science and the Modern
World, Religion in the Making, and Process and Reality. The
process Differenzschrift set Ford upon a second odyssey: the
refocusing of process philosophers on the original thought of Whitehead
himself, unredacted through the lens of Hartshorne’s prior personal
idealism and philoso-phical theism. No one but Lewis Ford possessed the
requisite understanding, the confluence of intellectual talents, and
most of all, the patience, to attempt the painstaking deconstruction and
recon-struction of the pattern of authorship of Whitehead’s major work,
leading to theories about the evolution of his thought, almost entirely
in the absence of the archival documentation (the Nachlass)
usually required for such a reconstruction. At first, Lewis
apparently conceived his project as the attempt to construct a
full-blown natural theology for Whitehead’s metaphysics that would
complement the cosmology of Process and Reality. This, coinci-dentally,
would remove a major criticism leveled against Whitehead: that his is
essentially a descriptive rather than an explanatory metaphysics,
adducing principles that apply (in contemporary modal jargon) to this
actual, rather than generally to any possible, world. Just as
Process and Reality discusses the world, bringing in God insofar as
God is necessary to account for (this) world, Ford sought at first to
discuss God more generally, bringing in (this) world only insofar as it
was necessary to account for God.
This grand vision in turn required not only that Whitehead’s original
line of thought, unredacted by Hartshorne, Christian, Leclerc and Cobb,
be recovered (a task Lewis shared with Jorge Nobo), but also that the
problems that Whitehead faced, as Whitehead envisioned them, and his
various at-tempts at solution (ending presumably in the views published
and taken by most of us as the last word on the subject) be likewise
exposed and rethought. The ways in which this task could be carried
out, and the interesting metaphysical revisions and alternatives to
which it would lead regarding the central doctrines of process
metaphysics, has constituted an inter-esting discussion and dialectical
tension between Ford and Nobo over the years, to which many of the rest
of us have attended with the greatest interest.
Nobo has played the role of the biblical literalist in these debates,
adopting a holistic perspective that requires that every element of the
extant text be taken seriously. Often this has led to a re-examination
of largely forgotten, overlooked, or reinterpreted doctrines in
Whitehead’s writings, with Nobo demanding (like the authors of
Deuteronomy) a recovery and return to the original form,
simultane-ously holding all resulting aspects of Whitehead’s views
together at once, without loss or revision of any part (for example, the
original two-part theory of transition and concrescence, leading to a
recovery of the power of the causal efficacy of the past). Ford, by
contrast, has focused on a genetic analysis, similar in impact to the
introduction of German “higher criticism,” in which we are to recognize
early or preliminary formulations, superseded by later revisions and
insertions in the text; forcing choices among alternative and
incompatible doctrines, and producing a theory of Whitehead’s own
historical development of his “final” ideas or positions (in which, for
example, concrescence gradually supersedes transition, and the power of
causal efficacy is reduced to the status of the past as material cause,
with the future or “final” cause dominating the process of
concrescence).
I have retraced and reviewed these conversa-tions, and attempted to
assess their contribution to our contemporary understanding of process
metaphysics, in a number of other works (e.g., The Rehabilitation of
Whitehead, “The Compositional History of Whitehead’s Writings,”
“Outside the Camp: Recent Work in Whitehead’s Philosophy”), which help
contextualize historically the many contributions Ford has made in over
100 scholarly articles published during the past three decades. Suffice
it to say that the results of Ford’s (and of Nobo’s) close textual work
on Whitehead’s writings have yielded surprising insights and important
dividends, for which we are indebted to both. Were that the end of the
story, it would be more than enough for one scholarly career and
professional lifetime.
My central point now is that it is only in light of this theory of
Whitehead’s own intellectual project that one could do what Lewis has
now proposed doing: show its completion or fulfillment in his own theory
of God as the subjectivity of the future, a profoundly difficult and
complex notion discussed at greater length in other essays by George
Allan and Robert C. Neville in this Special Focus. The earlier proposal
for a complementary natural theology presupposed that Ford would be able
to show how divine temporal valuation contributes to the provision of
initial aims for concrete occasions. Lewis writes (EWM 9) that
Whitehead’s admission that he could not himself account for how the
Consequent Nature of God could be prehended came as a shock. As a
result, Ford suggests that he became increa-singly dissatisfied with his
own early attempt to solve this problem in his seminal essay, “The
Nontem-porality of Whitehead’s God.”3
It was at this same time that Ford describes how he became intrigued by
Wolfhart Pannenberg’s definition of God as the power of the future,
operative in the present. Pannenberg himself never elaborated upon this
suggestively ambiguous hypothesis. Ford commented briefly on this idea
in The Lure of God, but a decisive shift occurred subsequently
when he began to wonder how we can intelligibly speak of “the influence”
of the Consequent Nature if it cannot be prehended. In answer, Ford
began to concep-tualize the notion of a divine universal future
creativity which is somehow pluralized in present actual occasions. This
proposed transformation of the conventional understanding of how the
Consequent Nature functions began to carry Ford in a direction that led
him away from the modifications of Whitehead on this issues as proposed
by Hartshorne and Cobb. Ford began to develop this line of thought in
the early 1980s, coincident with the completion of the first major phase
of his textual study of Whitehead, and has emphasized this direction
increasingly since that time.4
III. Concluding Unscientific Postscript
At this writing [1998], Ford is still engaged in the project of trying
to render this novel conception of natural theology intelligible. Short
articles, of which he has published a large number, are not the proper
venue for developing a thesis of this complexity. His views are worked
out at length in a forthcoming, and quite lengthy, manuscript: The
Divine Activity of the Future, soon to appear from the State
University of New York Press in the Philosophy Series. [It appeared as
Transforming Process Theism, SUNY Series in Philosophy. Albany:
State University of New York Press, 2000.] The intricate nature of that
thesis continues to demonstrate how closely Ford’s own development of
philosophical theism is tied to his meticulous textual studies of the
development (and, of his perceptions of the ultimate failures or
frustrating dead ends) of Whitehead’s own efforts to formulate a natural
theology consonant with his cosmological views. In The Emergence of
White-head’s Metaphysics, for example, Ford determined that some of
Whitehead’s editorial “insertions” after delivering, but just prior to
publishing, his lectures produced considerable alterations in the
original positions sketched. The classic example is the insertion of
the “Epochal Theory of Time” in Science and the Modern World,
forcing the eventual transformation of what, in that book, had initially
been a Spinozistic approach to creativity as the one, undifferentiated
underlying activity (with “events” of varied temporal duration as the
“modes” of this underlying process) toward the Leibnizian monado-logy of
actual entities (each a kind of time-quantum) that finally appeared
subsequently in Process and Reality. There are many more
examples of this technique which Ford has not yet published, largely
insertions in Process and Reality (and also Religion in the
Making). Some of these pertain, Ford writes, to Whitehead’s
concept of God, showing that Whitehead experimented, at different points
in the text of that work, with at least three distinct notions of God:
(a) as wholly nontemporal and nonconcrescent; (b) as nontemporal and
concrescent; and the view that we take as canonical, of God as (c) both
temporal and concrescent.5
Another book in progress, tentatively entitled The Texture of Process
Theism, approaches the problem from a different angle. Through
collecting and reworking many of his previously published articles, Ford
will attempt in this new book to formulate the requisite complementary
natural theology for Whitehead’s cosmology in historical conversation
with, and in dialectical opposition to, a number of contrasting
perspectives on creativity, temporality, immutability, theodicy, and
technical (internal) prob-lems in process metaphysics put forth by
Robert Neville, Norris Clarke, Donald Sherburne, and other colleagues
over the years.
What this substantial, ongoing, determinedly creative activity on the
part of its author reveals is this: despite the appearance of formidable
immu-tability that the photograph I originally chose seems to portray,
the reality of Lewis Ford is something else entirely—the reality of
process itself. For this philosopher and his work represent stability
precisely through sustained growth, development, and
modification—occasionally surprising us with novelty and change. This
is not merely a philosopher who, after a long career, still represents a
work in progress (for that alone is true, by definition, of most of us).
What we discover in Lewis Ford, in addition, is a mind that approaches
philosophical problems in a manner quite analogous to the way that he
himself depicts God (following Pannenberg) as interacting with and
complementing the world the power of the future, operant in the present,
effecting a slow but certain transformation and redemption of the past.
References
Lewis S. Ford
EMW Lewis S. Ford, The Emergence of Whitehead’s Metaphysics,
1925-1929. Albany, NY: State University of New York Press,
1984.
LG Lewis S. Ford,
The Lure of God: The Biblical Background of
Process Philosophy. Philadelphia, PA: Fortress Press,
1976.
TPP Lewis S. Ford, editor, Two Process Philosophers: Hartshorne’s
Encounter with Whitehead. Tallahassee, FL: American Academy of
Religion, 1973.
Other References
CAWW George R. Lucas, Jr.. “The Compositional History of Whitehead’s
Writings,” International Philosophical Quarterly 24 (1984),
313-325.
CHLF George R. Lucas, Jr., “Charles Hartshorne: The Last or the First?”
Keynote address for the University of Texas Conference in Honor of the
Centennial Birthday of Charles Hartshorne, The Personalist Forum
(forthcoming, 1998).
RW George R. Lucas, Jr., The Rehabilitation of Whitehead. Albany,
NY: State University of New York Press, 1989.
OTC George R. Lucas, Jr., “Outside the Camp: Recent Work in Whitehead’s
Philosophy, Parts I/II,” Transactions of the C. S. Peirce Society
21/1 (1985), 49 -75; and 21/3 (1985), 327- 382.
PM Nicholas Rescher, Process Metaphysics. Albany, NY: State
University of New York Press, 1996.
Notes
1
The importance of this book is
discussed in depth in Robert C. Neville’s contribution to this Special
Focus on Ford’s work.
2
I discuss that anomaly at greater
length in CHLF.
3International
Philosophical Quarterly,
13 (1973), 347- 376.
4
See “The Divine Activity of the
Future,” Process Studies 11 (1981), 69-79; “Creativity in a
Future Key,” in New Essays in Metaphysics, edited by Robert C.
Neville (Albany, NY: State University of New York Press, 1986), 179-198.
Earlier versions of this position were published in Encounter 41
(1980), 287-292; and in the inaugural volume of the (now defunct) Santa
Clara University Journal, Logos 1 (1980), 45-52.
5
See the preliminary sketch of these
views in Ford’s essay, “The Riddle of Religion in the Making,”
Process Studies 22 (1993), 42-50.
Ford Page