 More traditional forms of reasoning can also be found in Whitehead. There cannot, to be sure, be a cosmological argument in the classical sense for Whitehead rejects the traditional idea of divine creativity, but he does see a need to explain the initial phase of each actual entity. In Whitehead’s view, God customizes the general potentiality of the universe for each emergent occasion, providing it with its initial aim. The graded relevance of these potentialities answers to our sense that there are objectively better and worse options. A related problem is how the activities of the many actualities that make up the cosmos happen to obey a common set of natural laws. Order implies an ordering power; however, all localized order presupposes cosmic order; thus, order on a cosmic scale requires a cosmic ordering power. The best candidate for the cosmic ordering power is God, according to Whitehead (Whitehead 1926 [1997, 104])—this is a type of design argument. Another consideration is that the realm of possibility in terms of which cosmic order is conceived is akin to Plato’s Forms. In Whitehead’s system, these “eternal objects” require an ontological ground. The primordial nature of God serves this function (Whitehead 1929 [1978, 46]). Finally, the consequent nature of God is the explanation of the fixity of accomplished fact and achieved value. “The truth itself is nothing else than how the composite natures of the organic actualities of the world obtain adequate representation in the divine nature” (Whitehead 1929 [1978, 12]). This sketch of Whitehead’s reasoning may suggest that his “arguments” lose their force when abstracted from his metaphysics. Bowman L. Clarke, however, produced a formal theistic argument along Whiteheadian lines using the linguistic framework developed by Nelson Goodman (Clarke 1966, 162–164). In a different vein, Franklin Gamwell argues that the moral law must be grounded in the divine good, where the divine good is most parsimoniously conceived in neoclassical terms (Gamwell 1990). Another process thinker, Derek Malone-France, argues that the promise of Kant’s transcendental philosophy is best fulfilled in a Whiteheadian inspired theistic metaphysics (Malone-France 2007). Thus, arguing for the existence of Whitehead’s God, or something like Whitehead’s God, need not be inextricably tied to evaluating Whitehead’s metaphysics.