 As may have become clear from the brief review of historical contributions to (Western) process philosophy in section 1, process philosophy is a complex and highly diversified field that is not tied to any school, method, position, or even paradigmatic notion of process. Some process philosophers (e.g. Whitehead) took organismic processes as their central model for a concept of occurrences that generate the internal and external coherence of an entity. Others (e.g. James) chose as their canonical illustrations individual psychological processes, or (e.g. Alexander) took evolutionary development as paradigmatic. Some process philosophers (e.g. Whitehead and Morgan) articulated their approach in the form of an axiomatic theory and in close relation to science, while others (e.g. Bergson) worked from an almost mystical sort of sympathetic apprehension of reality and insisted that process metaphysics could, if at all, only be expressed by means of a highly metaphorical use of language. Some processists (e.g., Roger Boscovich) championed a materialist position, while others endorsed idealism (e.g., Leibniz and Hegel). The historical overview in the preceding section also displays that the tools of process philosophy are not tied to any specific method of philosophical inquiry, giving present-day process philosophers a broad spectrum of approaches with which to build their theories: by conceptual analysis (via informal and formal reconstructions of conceptual contents); by the integrative interpretation of scientific results; or by phenomenological investigations. Similarly, while compatibility with recent results of science is for many process philosophers a privileged methodological constraint, others take science to be merely an aspect of the more comprehensive philosophical datum of cultural praxis.