 Other proponents of speculative process metaphysics between 1850 and 1950, such as Charles S. Peirce, Samuel Alexander, C. Lloyd Morgan, and Andrew Paul Ushenko, contributed two new motives for process thought, namely, the philosophical explanation of evolutionary processes and the philosophical explanation of emergence and self-organization. However, they also created an image of process metaphysics that in the eyes of their contemporaries appeared methodologically problematic. The first step of these process-philosophical enterprises seemed legitimate business—surely it was important to identify the limitations of mechanistic explanations in science. But it was the second step, the endeavor of drafting purely speculative explanations for the direction and the origin of emergent evolution, that went against the positivist temper of the time. Such explanations did not sit well with the philosophers who defined and shaped the “analytic” method in postwar Anglo-American philosophy. As they rejected any empirical claims that would go beyond what was scientifically proven, and assigned to philosophy the more mundane task of analyzing conceptual contents (as well as linguistic and social practices, and phenomenal experiences), they increased the intersubjective verifiability of philosophical claims. But in the course of this important methodological revision the ontological categories of process metaphysics were mostly thrown out wholesale with the bathwater of the speculative explanations these categories were embedded in.