 The first challenge is to define the notion of dynamicity itself. If the individuals of a processist theory are ‘dynamic’ rather than ‘static,’ how can we make sense of this new category feature? Some processists say that a process or dynamic entity is denoted by an English sentence in the progressive, or—less closely tied to the peculiarities of English grammar—by sentences licensing certain inferential patterns of aspectual meaning (see  footnote 6).  In both cases the definitional task is thus deferred to linguistic theories of aspect; these theories, however, take the term ‘dynamic’ to be understood. Alternatively, one might return to Aristotle and define dynamicity as the actualization of a potency or capacity. Such metaphysical expenditure can be justified if we need to embrace a notion of the ‘real’ as characterized by actuality and potentiality anyway in order to arrive at a plausible interpretation of quantum physics (as argued in Eastman et al 2016 and Eastman 2020). A third, naturalist, strategy for defining different types of dynamicity has been suggested by Terrence Deacon, who introduces an ontological label (“homeodynamics”) for the processing that realizes the tendency of energy dissipation characterized by the second law of thermodynamics, and describes the emergence of two other forms of dynamicity (“morphodynamics” and “teleodynamics”) in terms of relationships of processes constraining each others’ tendencies for thermodynamic dissipation (Deacon 2012). Since some of those processual constraints are self-referential in the sense that they prevent (constrain) the thermodynamic dissipation of processing-under-such-constraints—a process architecture that Mark Bickhard labeled “recursive self-maintenance” (2004)—Deacon’s approach to an understanding of dynamicity not only picks up on metaphysical insights of articulated in Buddhism and Daoism (Deacon and Cashman 2016), but also resonates with the fourth strategy of defining dynamicity, championed in German Idealism. Notwithstanding profound differences in systematic embedding, Fichte, Hegel, and Schelling exploit the semantics of self-referential propositions to convey a dynamic understanding of being that is ‘presence without availability’, i.e., a ‘presence’ that can be grasped by, and as such has the character of, a non-terminating recursion. A fifth strategy for addressing the task of defining dynamicity would be to reject the task and to directly challenge the idea of being as static. For example, one might argue that we may be able to think coherently that geometrical shapes have a sort of being that is static or unchanging, but physical entities this is not possible, since it would imply that physical properties can be literally possessed at an instant of time.