 (i) Beginning with a familiar Whiteheadian move, the rejection of the traditional “bifurcation of nature” into a physical and a mental domain, the process approach opens up new ways of looking at a wide variety of issues, and in particular on the relationship between mind and nature. Whiteheadians argue that the traditional mind-body problem dissolves if all basic constituents of reality are short-lived processes of information transfer that exhibit both ‘mental’ and ‘physical’ aspects in different accentuations according to context. Quite independently of Whitehead’s philosophy and commitments to panpsychism, a number of analytical philosophers have argued that the present-day debate in philosophy of mind and philosophy of action has been hampered by an ontology that is focused on upshots (states, and state-like events) and promote a theoretical ‘Gestalt’ switch in the metaphysics of experience and agency (Stout 2017). Helen Steward (1997, 2012) criticizes the standard conception of perception and agency as a causal sequence of states, some of which are physical and some mental; in order to make room for agentive freedom within the natural world Steward proposes that we view agency as a special form of downward causation, taking our bearings from the hierarchical systems of functioning in biological organisms (2017). Others have pointed out that our common sense (teleological) explanations of actions commit us to ongoing occurrences (Stout 1996) or that we can best make sense of the unity of our experience if we take processes to be the objects of our experiences rather than states or things (Soteriou  2013).[10]  The so-called “dynamical hypothesis” in cognitive science (Van Gelder 2000) generated a line of philosophical research on dynamic models of the mind that is strongly guided by scientific research, especially by cognitive science using a connectionist model of the mind (see below).