 Present-day processists, who in the main no longer take Darwinian evolution as a concept or phenomenon that demands a commitment for or against theism, are wont to point to possible areas of agreement (see Rescher ibid.). First, present-day processists point out that both secular and theological protagonists of process thought can see evolution not only as a crucial instrument for understanding the role of intelligence in the world’s scheme of things but also as a key aspect of the world’s natural development. In addition, both secular and theological processists can agree that the evolutionary process provides process philosophy with one of its main models for how large scale collective processes can inhere in and result from the operation of numerous small-scale individual processes, thus accounting for innovation and creativity also on a macro-level scale. Second, present-day processists draw attention to the fact that early process thinkers were divided in their assessment of the phenomenon of evolution, since they failed to draw a division within the phenomenon of evolution itself. Undoubtedly, human intelligence is based on teleologically blind natural selection operating with random mutations to produce the neurophysiological capacities of the human brain. Cultural evolution, on the other hand, does not share these features and could well appear as in some sense directed. For example, one might argue that cultural evolution is generally Teilhardian, in that it is governed by a rationality-geared selection among purposefully devised mutational variations. Cognitive evolution involves both biological and cultural components, superimposing non-random rational decision-making on biological selection. Our cognitive capacities and faculties are part of the natural endowment we owe to biological evolution. But our cognitive methods, procedures, standards, and techniques are socio-culturally developed resources that evolve through rationality-geared decision making in the process of cultural transmission through successive generations. Our cognitive hardware (mechanisms and capacities) develops through Darwinian natural selection, but our cognitive software (the methods and procedures by which we transact our cognitive business) develops in a Teilhardian process of rationality-geared decision-making that involves purposeful intelligence-guided variation and selection. In the eyes of present-day processists—at least those that no longer pursue speculative process thought—it is for scientific research to decide whether, and to what extent, the relationship between biological and cognitive evolution can be understood on the analogy that ‘biology produces the instrument and culture writes the music,’ with the instrument constraining the playable music, and not vice versa (cf. Rescher 1996 ch. 5 and Rescher 2006 ch. 10).