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  1. Lewis S. Ford (forthcoming). Process Studies Supplement.. Process Studies.
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  2. Lewis S. Ford (2013). Transcendent Creativity. Process Studies 42 (1):20-46.
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  3. Lewis S. Ford (2012). Allan's Atheism. Process Studies 39 (2):307-318.
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  4. Lewis S. Ford (2012). Creativity and Causality. Process Studies 40 (1):54-79.
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  5. Lewis S. Ford (2009). Alfred North Whitehead and Charles Hartshorne. In Graham Robert Oppy & Nick Trakakis (eds.), The History of Western Philosophy of Religion. Oxford University Press. 5--53.
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  6. Lewis S. Ford (2009). Roland Faber, God as Poet of the World: Exploring Process Theologies (Louisville: Westminster John Knox Press, 2008). Process Studies 38 (1):171.
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  7. Lewis S. Ford (2009). Temporal and Nontemporal Becoming. Process Studies 38 (1):5-42.
    Whitehead’s initial decision to treat actual occasions as unqualifiedly indivisible rendered the notion of succession in becoming highly problematic. Temporal phases would divide the indivisible. Thus Whitehead had originally recourse to genetic analysis. Many have interpreted this as nontemporal becoming, which is not clearly distinguished from the eternity of eternal objects. Besides, Whitehead reserved the term ‘nontemporal’ for the primordial nature. Finally Whitehead came to see that the indivisibility of occasions meant onlythat they could not be divided into smaller actual (...)
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  8. Lewis S. Ford (2009). The Indispensability of Temporal Atomism. Process Studies 38 (2):279-303.
    Far from being an unnecessary appendage to Whitehead’s system, temporal atomism is, in my judgment, the basis for pansubjectivity and other fundamental ideas such as becoming, concrescence, and subjectivity.
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  9. Lewis S. Ford (2008). A Christian Natural Theology. Process Studies 37 (2):193-195.
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  10. Lewis S. Ford (2008). Non-Rigid Forms. Process Studies 37 (2):68-73.
    In “Non-Rigid Forms” I characterized possibilities as indefinite forms, in contrast to the definite forms (eternal objects) of actualities. This did not do justice to the atemporality of eternal objects. Indefinite forms ought to be construed as dense clusters of eternal objects. By progressive definition God specifies relevantpossibilities to the occasion, which determines one to become actual.
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  11. Lewis S. Ford (2007). Rigid and Non-Rigid Forms. Process Studies 36 (2):272-290.
    Eternal objects are rigid, being invariant in all their appearances in the world, as well as in the becoming of actual entities. This rigidity within concrescence generates several difficulties, and so I propose that forms within concrescence, both divine and finite, be modifiable. Thus there can be a formation of form. Each eternal object then becomes completely determinate in a finite actualization, and remains so determinate throughout its worldly career.
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  12. Lewis S. Ford (2007). Subjectivity, Process, and Rationality. Process Studies 36 (2):362-364.
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  13. Lewis S. Ford (2006). Enduring Subjectivity. Process Studies 35 (2):291-318.
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  14. Lewis S. Ford (2006). Whitehead's Creative Transformations. Process Studies 35 (1):134-164.
  15. Lewis S. Ford (2005). Modes de Pensee. Process Studies 34 (1):156-156.
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  16. Lewis S. Ford (2005). Whatever Happened to 'Efficient Causation'? Process Studies 34 (1):117-131.
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  17. Lewis S. Ford (2004). Physical Purpose and the Origination of the Subjective Aim. Process Studies 33 (1):71-79.
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  18. Lewis S. Ford (2003). Clark H. Pinnock, Most Moved Mover: A Theology of God's Openness. International Journal for Philosophy of Religion 53 (3):185-187.
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  19. Lewis S. Ford (2003). Fussnoten Zu Platon. Process Studies 32 (1):157-157.
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  20. Lewis S. Ford (2003). On the Origins of Process Theism. Process Studies 32 (2):270-297.
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  21. Lewis S. Ford (2003). Rem B. Edwards, What Caused the Big Bang? International Journal for Philosophy of Religion 53 (3):189-193.
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  22. Lewis S. Ford (2002). Can Thomas and Whitehead Complement Each Other? American Catholic Philosophical Quarterly 76 (3):491-502.
    Two essays relating Thomas and Whitehead have recently appeared. Coming To Be by James W. Felt, S.J., modifies Thomas by replacing his substantial form with Whitehead’s notion of subjective aim, the essencein-the-making introduced by God to guide the occasion’s act of coming into being. Felt also substitutes subjective aim for matter as the means of individuation. This is one of Whitehead’s individuating principles, although a case can be made that matter (the multiplicity of past actualities as proximate matter) is another. (...)
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  23. Lewis S. Ford (2002). Kosmologie Und Dichtung. Process Studies 31 (2):167-168.
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  24. Lewis S. Ford (2002). Searching for an Adequate God. Faith and Philosophy 19 (3):371-373.
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  25. Lewis S. Ford (2002). The One in the Many. Process Studies 31 (2):156-158.
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  26. William T. Harris, Vincent Colapietro, Lewis S. Ford, Michael Forest, Rajesh Sampath, Sandra B. Rosenthal, Bruce Wilshire & Julien S. Murphy (2002). Editorial Announcement on the Speculative V. Journal of Speculative Philosophy 16 (4).
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  27. Lewis S. Ford (2001). Philosophical Growth, Future Subjectivity, and David Pailin. Process Studies 30 (1):147-156.
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  28. Lewis S. Ford (2001). Time, Continuity, and Indeterminacy. Process Studies 30 (1):177-178.
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  29. Lewis S. Ford (2001). Why Only Two? Why Not Three? Process Studies 30 (1):101-111.
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  30. Lewis S. Ford (2000). "Concerning Creativity: A Comparison of Chu Hsi, Whitehead, and Neville," by John H. Berthrong. The Modern Schoolman 77 (3):267-268.
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  31. Lewis S. Ford (2000). The Future as Active. Journal of Speculative Philosophy 14 (1):17-23.
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  32. Lewis S. Ford (1999). Probing the Foundations. Process Studies 28 (1/2):150-151.
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  33. Lewis S. Ford (1999). The Zero Fallacy and Other Essays in Neoclassical Philosophy. American Catholic Philosophical Quarterly 73 (3):505-507.
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  34. Lewis S. Ford (1998). Being and Value. American Catholic Philosophical Quarterly 72 (3):469-471.
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  35. Lewis S. Ford (1998). Hegel and Whitehead. Process Studies 27 (1/2):147-148.
  36. Lewis S. Ford (1998). In Partial Response to a Tribute. Process Studies 27 (3/4):332-344.
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  37. Lewis S. Ford (1998). Structural Affinities Between Kant and Whitehead. International Philosophical Quarterly 38 (3):233-244.
  38. Lewis S. Ford (1998). The Consequences of Prehending the Consequent Nature. Process Studies 27 (1/2):134-146.
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  39. Lewis S. Ford (1997). Nobo's Eternal Realities and the Primordial Decision. Process Studies 26 (3/4):205-217.
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  40. Lewis S. Ford (1997). Natur Und Schoepfung-Die Realitaet Im Prozess. Process Studies 26 (3/4):330-332.
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  41. Lewis S. Ford (1997). On Epochal Becoming: Rosenthal on Whitehead. Transactions of the Charles S. Peirce Society 33 (4):973 - 979.
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  42. Lewis S. Ford (1997). Pantheism Vs. Theism. The Monist 80 (2):286-306.
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  43. Lewis S. Ford (1997). Pantheism Vs. Theism: A Re-Appraisal. The Monist 80 (2):286 - 306.
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  44. Lewis S. Ford (1997). Stola, Joachim. Whitehead Und Einstein. Wissenschaftsgeschichtliche Studien in Naturphilosophischer Absicht. Review of Metaphysics 50 (4):924-926.
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  45. Lewis S. Ford (1996). Stubborn Fact and Creative Advance: An Introduction to the Metaphysics of Alfred North Whitehead. By Thomas E. Hosinski. The Modern Schoolman 73 (4):353-355.
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  46. Lewis S. Ford (1996). Stengers, Isabelle, Ed. L'effet Whitehead. Review of Metaphysics 50 (1):189-192.
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  47. Lewis S. Ford (1995). Making Sense of Your Freedom: Philosophy for the Perplexed. By James W. Felt. The Modern Schoolman 72 (4):356-357.
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  48. Lewis S. Ford (1995). Panpsychism and the Early History of Prehension. Process Studies 24:15-33.
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  49. Lewis S. Ford (1994). Eternity and Time's Flow. By Robert Cummings Neville. The Modern Schoolman 71 (4):317-319.
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  50. Lewis S. Ford (1994). Heidegger and Whitehead: A Phenomenological Examination Into the Intelligibility of Experience. By Ron L. Cooper. The Modern Schoolman 72 (1):85-86.
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