 Based on their analyses of phenomenal experience, the investigations of the “reflex arc” that were coming out of the psychology laboratory, and an analysis of human social praxis, William James and John Dewey each developed contributions to a process-based pragmatist metaphysics. James’ process-based account of the self loomed less large for the history of process philosophy, until recently at least, than Dewey’s more comprehensive view. Dewey holds that all existents are events whose characters we determine by giving them meaning in our interaction. For Dewey meanings are not abstract or psychic objects but aspects of human cooperative behavior—in our interactions with the world we create significances and thus determine what kind of situation occurs. Working from studies of social interaction, George Herbert Mead added to process-based pragmatism the thesis that mind emerges from social communicative actions. On the side of ‘continental’ philosophy, Henri Bergson arrived at a process metaphysics again based on an investigation of phenomenal experience, like James and Dewey. But while Dewey and other pragmatists put the process-character of being partly into the hand of human agents and their practical and theoretical interpretations of an ongoing situation, Bergson argued that the process-character of being is precisely out of our cognitive reach, at least in so far as we try to conceptualize what we experience. As long as we understand conscious experience as a subject-object relation, Bergson pointed out, we merely follow the theoretical habits in which we have been conditioned by the substance-metaphysical tradition. However, when we carefully attend to what we take in during conscious experience, especially our self-experience, without forcing a conceptualization of that experiential content or the act of experience, we find not a relation and ready-made relata but an interactivity—an ongoing interfacing out of which world and self arise in our conceptualizations. In immediate, non-conceptualized experience we grasp the dynamicity of this interfacing as becoming or the flow of duration (“durée”), but this felt dynamic content of our experience transcends what we can conceptually articulate. As soon as we try to conceptualize what we have grasped in “intuition” we turn the continuous complex flow of experience into a sequence of discrete units, into pluralities of states of objects at locations that engender Zeno’s paradoxes of motion, and we transform our entangled being with the world into the ever puzzling opposition of a subject and an object.