I. The Urizen of Whiteheadian Process Thought Michel Weber Eternals! I hear your call gladly. Dictate swift winged words, and fear not To unfold your dark visions of torment. (William Blake, The Book of Urizen [1794], Preludium) For a full-fledged Whiteheadian process thinker, the future status and applicability of process modes of thought is unknown in principle. And we should gladly rejoice at this state of affairs because the very meaning of our lives depends upon this existential elbow-room. We live in an open universe that only partially allows us to foresee events, all the more so if they belong to the highest level of complexity known to us: our common— intersubjective—existence. Of course, we could take advantage of our knowledge of the past history of Whiteheadian scholarship and of a sharp (and preferably dispassionate) assessment of its current state to anticipate its likely immediate outcome. However, such a speculation will not be proposed here. We would indeed need to carefully peruse the history of Whiteheadian studies and its contemporary context before being able to frame the most applicable imaginative generalization and such a study does not seem appropriate for the present context. For one thing, we would need far more space than it is allowed; for another, by doing so we would wager on the bare efficacy of the (past) actors whereas what we need is to trust their (future) creativity and, most of all, their vision. (While the efficacy of the past pushes experience in the furrow of habit, the creativity of the present, lured by some eschatological commitment, re-creates it moment by moment.) 1 Alternatively, we could speculate on the rhythmic development of the world of ideas in the West. There are obviously conceptual rhythms that