 In addition, there is a host of other contemporary issues where attention to processes generates novel answers that advance our understanding of the familiar questions of philosophy in important ways, even without challenging some central, defining, dichotomy. Cases in point are the ‘process account of causation’ (Salmon 1984,  1997)[15]  or N. Rescher’s processist analysis of knowledge. Offering detailed reconstructions of the procedures of knowledge production, Rescher argues that rational inquiry, including science, is the process of creating coherent theories that systematize what we have established as data with increasing complexity (Rescher 1982). That this method of inquiry can yield (temporary) truths is justified by its practical success, but the method is essentially (a) interminable and (b) progressive, since: (a1) each knowledge claim contains presuppositions that raise new questions; (a2) reality is “cognitively inexhaustible”; and (b) since the increasing complexification of scientific knowledge can count as cognitive progress, even though such progress may not be discernible as cumulative or linear advance (Rescher 1977, 1978, 1984). For claims (a2) and (b) Rescher supplies process-metaphysical underpinnings, endorsing a view of nature as continuously evolving and a view of evolution as directed towards increasing complexity (Rescher 1996, 2006 ch. 10, and 2012; see also below section 6).