 The relationship to science and technology appears to mark a distinctive difference between continental process philosophy (Heidegger, Deleuze, Badiou) on the one hand, and, on the other hand, early American process philosophy (Peirce, James, Dewey, Whitehead, Mead) as well as current analytical process thought. While the former develops a critical point of view to reflect on the enterprises of science and technology as cultural objects, the latter aligns its investigations with the aims and results of science and technology, often with an explicit commitment to naturalism. In fact, the early phase of process philosophy in America was mainly motivated by an effort to come to terms with the far-reaching philosophical implications of the Darwinian theory of evolution. For these early American process thinkers evolution was an emblematic and paradigmatic process—it seemed to provide a clear template for understanding how novelty and innovation come into both the human world and the world of nature. The evolutionary framework calls for a new metaphysics, the American pragmatists argued, which could articulate the pervasive role of process and of the passage of time. Was there a vehicle or substance that could ‘carry’ physical, biological, and cosmic evolution? If neither individuals nor types (species) of things are time-invariant, a new account of being was needed that had room for the emergence of novelty in nature, and could convey a sense of human existence as both “precarious and stable” (Dewey). The idea that evolution was a fact that philosophy had to accommodate explains many of the elements of early American process thought, in particular the understanding of dynamicity as a force of creating novelty, as well as the need to take a stance on the question whether the overall process of reality is directed or blind—which ultimately split the group (see section 6).