The Process Movement: An Overview
The process movement may be understood as a counter-melody within the larger music of the twenty-first century—one voice among many seeking to introduce harmonies of relationality, creativity, and care for life into the often turbulent composition of contemporary culture. It is counter-melody to authoritarianism, militarism, ethnic hatreds, and ecological destruction.
The movement is a broad network of people influenced by the philosophy of Alfred North Whitehead and related traditions of relational and evolutionary thought. It includes philosophers, theologians, scientists, educators, artists, activists, and spiritual seekers who share an interest in understanding reality as relational, creative, and always in the process of becoming. They seek to advance intellectual understanding and effect a cultural transformation toward ways of living that honor the interdependence of people, communities, and the Earth.
Today the movement appears in many different disciplines, institutions, and communities around the world. The following overview offers a simple way of understanding its structure and development.
1. Two Ways of Thinking about the Process Movement
There are two main ways to understand what the process movement is.
A Philosophical Tradition
One way is to see it as a philosophical tradition rooted in the work of Alfred North Whitehead and developed by thinkers such as Charles Hartshorne and John B. Cobb Jr. In this sense, the movement focuses on ideas about the nature of reality—especially the view that the universe is composed of events, relationships, and creative processes rather than static things.
An Outlook on Life
Another way is to see the process movement as an outlook on life. In this sense, it is a shared sensibility shaped by ideas such as:
Both perspectives are important.
The first emphasizes philosophy and theory.
The second emphasizes ways of living and experiencing the world.
A Philosophical Tradition
One way is to see it as a philosophical tradition rooted in the work of Alfred North Whitehead and developed by thinkers such as Charles Hartshorne and John B. Cobb Jr. In this sense, the movement focuses on ideas about the nature of reality—especially the view that the universe is composed of events, relationships, and creative processes rather than static things.
An Outlook on Life
Another way is to see the process movement as an outlook on life. In this sense, it is a shared sensibility shaped by ideas such as:
- relationality
- creativity
- openness to new possibilities
- reverence for life
- appreciation for both beauty and tragedy in the world
Both perspectives are important.
The first emphasizes philosophy and theory.
The second emphasizes ways of living and experiencing the world.
2. Two Approaches: Cosmology and Lived Experience
Process ideas can also be approached in two different ways.
The Speculative Approach
One approach is speculative. It asks large philosophical questions about the nature of reality and explores topics such as:
The Phenomenological Approach
Another approach is phenomenological. It begins with lived experience and asks how relationality, creativity, and becoming are encountered in everyday life—in:
Both approaches are important.
The speculative approach articulates the philosophical vision of process thought, while the phenomenological approach helps people recognize that vision within their own experience.
The Speculative Approach
One approach is speculative. It asks large philosophical questions about the nature of reality and explores topics such as:
- metaphysics
- cosmology
- the structure of the universe
The Phenomenological Approach
Another approach is phenomenological. It begins with lived experience and asks how relationality, creativity, and becoming are encountered in everyday life—in:
- relationships
- emotions
- art
- spirituality
- community
Both approaches are important.
The speculative approach articulates the philosophical vision of process thought, while the phenomenological approach helps people recognize that vision within their own experience.
3. Fields of Interest
People in the process movement work in many areas of inquiry and practice.
Religion & Theology
Religion & Theology
- Open and relational theology
- Interfaith dialogue
- Spiritual practices and mysticism
- Pastoral care and ministry
- Philosophy of physics and cosmology
- Consciousness studies
- Astrobiology and cosmic evolution
- Emergence and complexity
- Ecological civilization
- Environmental ethics
- Climate responsibility
- Human–nature relationships
- Ecological economics
- Post-growth and regenerative economics
- Community-based economic models
- Whole-person education
- Creativity-centered learning
- Arts-integrated education
- Trauma studies
- Relational healing
- Addiction recovery
- Contemplative psychology
- Music and improvisation
- Literature and storytelling
- Visual arts and performance
- Architecture and design
- The common good
- Ecological democracy
- Relational political philosophy
- Experience design
- AI ethics
- Digital culture
4. Locations
The process movement is not centered in a single place. It appears in institutions, networks, and communities around the world.
Hubs (examples)
Universities (examples)
China and East Asia have become especially important centers for dialogue about ecological civilization and relational philosophy.
Communities and Networks
Hubs (examples)
- Center for Process Studies (Claremont)
- Center for Postmodern Development of China
- International Process Network
- Institute for Postmodern Development of China
- Process and Faith (Open and Relational Theology Network)
Universities (examples)
- Claremont School of Theology
- California Institute of Integral Studies
- Southern Illinois University
- Harbin Normal University (Harbin)
- Beijing Normal University–Hong Kong Baptist University United International College (BNBU, Zhuhai)
- Flagstaff College
China and East Asia have become especially important centers for dialogue about ecological civilization and relational philosophy.
Communities and Networks
- Process Explorations
- Process Cohorts (e.g., music and arts groups)
- SPARKS Initiative
- Learning Circles
- Churches
- Interfaith groups
5. Emerging Frontiers
As the movement continues to develop, new areas of exploration are appearing.
Political Philosophy
Political Philosophy
- relational political theory
- post-liberal discussions of the common good
- ecological democracy
- new forms of civic cooperation
- ethical questions about AI
- human–machine relationships
- digital forms of community
- global ecological responsibility
- human–earth relationships
- climate ethics
- nonlocal mind
- telepathy and anomalous cognition
- field theories of consciousness
- panexperientialist philosophy of mind
- interdisciplinary studies of consciousness
- relations between mind, brain, and experience
- life beyond Earth
- cosmic evolution
- humanity’s place in the universe
- collaborative creativity
- improvisational arts
- experimental forms of education and community
- sustainable economic systems
- new models of governance
- cultural visions of human–earth partnership
- locally rooted cultural and economic initiatives
- community-based ecological practices
- grassroots creativity in social and economic life
6. Whither Whitehead?
The process movement draws deep inspiration from the philosophy of Alfred North Whitehead and from thinkers who developed related ideas, such as Charles Hartshorne and John B. Cobb Jr. Their work helped articulate a powerful vision of reality as relational, creative, and constantly becoming.
Yet the movement does not exist simply to preserve their ideas unchanged. Whitehead himself did not intend his philosophy to become a closed system or a set of doctrines to be repeated. Rather, he hoped it would stimulate further creative thinking about the world and our place within it.
For this reason, Whitehead and other early process thinkers can best be understood as catalysts rather than idols. Their work invites ongoing exploration rather than unquestioning loyalty.
The vitality of the process movement therefore depends on its willingness to remain forward-looking rather than backward-looking. It honors its intellectual sources but does not treat them as final authorities. Instead, it seeks to extend and reinterpret process ideas in light of new knowledge, new cultural contexts, and new global challenges.
In this spirit, the movement encourages creative development rather than philosophical preservation. Its aim is not simply to interpret Whitehead, but to help cultivate new ways of thinking and living that respond to the needs of our time.
In this sense, the future of the process movement lies not only in studying Whitehead, but in continuing the adventure of ideas that he helped to begin.
Yet the movement does not exist simply to preserve their ideas unchanged. Whitehead himself did not intend his philosophy to become a closed system or a set of doctrines to be repeated. Rather, he hoped it would stimulate further creative thinking about the world and our place within it.
For this reason, Whitehead and other early process thinkers can best be understood as catalysts rather than idols. Their work invites ongoing exploration rather than unquestioning loyalty.
The vitality of the process movement therefore depends on its willingness to remain forward-looking rather than backward-looking. It honors its intellectual sources but does not treat them as final authorities. Instead, it seeks to extend and reinterpret process ideas in light of new knowledge, new cultural contexts, and new global challenges.
In this spirit, the movement encourages creative development rather than philosophical preservation. Its aim is not simply to interpret Whitehead, but to help cultivate new ways of thinking and living that respond to the needs of our time.
In this sense, the future of the process movement lies not only in studying Whitehead, but in continuing the adventure of ideas that he helped to begin.
7. The Future of the Process Movement: Five Questions
Several important questions arise as the process movement continues to develop in the twenty-first century.
1. Can the process movement become a significant voice in discussions of post-liberal political philosophy?
In many parts of the world, thinkers across the political spectrum are questioning the assumptions of modern liberalism and exploring new frameworks centered on the common good, community, and ecological responsibility. Can process philosophy—with its emphasis on relationality, interdependence, and the flourishing of life—help shape these emerging conversations?
2. Can the phenomenological dimension of process thought be further developed?
Much of the tradition has focused on speculative philosophy and metaphysics. Yet the ideas of relational becoming, creativity, and felt experience also speak directly to everyday life. Can this experiential dimension be articulated in ways that help people recognize process insights in their own lives—in relationships, emotions, creativity, spirituality, and moral decision-making?
3. Can the religious ideas of the process tradition find deeper expression within institutional religions?
Process theology has already influenced many forms of Christian thought and has entered into dialogue with other traditions as well. But can its insights about divine relationality, creative transformation, and the sacredness of life become more deeply integrated within established religious communities—both within Christianity and in dialogue with other religious traditions?
4. Can the movement learn to communicate in forms suited to the digital age?
Philosophical movements have often grown through books, universities, and conferences. Yet today ideas spread through podcasts, online communities, video, interactive media, and digital learning networks. Can the process movement develop forms of communication that allow its ideas to circulate widely and creatively within this new cultural environment?
5. Can the movement gain a stronger foothold within the modern university?
Process philosophy has historically been connected to academic life, yet contemporary universities are often shaped by disciplinary specialization and institutional pressures that leave little room for broad metaphysical reflection. Can process thought find renewed presence within philosophy, theology, the sciences, and interdisciplinary fields—and can it contribute to the wider intellectual life of the university in new ways?
1. Can the process movement become a significant voice in discussions of post-liberal political philosophy?
In many parts of the world, thinkers across the political spectrum are questioning the assumptions of modern liberalism and exploring new frameworks centered on the common good, community, and ecological responsibility. Can process philosophy—with its emphasis on relationality, interdependence, and the flourishing of life—help shape these emerging conversations?
2. Can the phenomenological dimension of process thought be further developed?
Much of the tradition has focused on speculative philosophy and metaphysics. Yet the ideas of relational becoming, creativity, and felt experience also speak directly to everyday life. Can this experiential dimension be articulated in ways that help people recognize process insights in their own lives—in relationships, emotions, creativity, spirituality, and moral decision-making?
3. Can the religious ideas of the process tradition find deeper expression within institutional religions?
Process theology has already influenced many forms of Christian thought and has entered into dialogue with other traditions as well. But can its insights about divine relationality, creative transformation, and the sacredness of life become more deeply integrated within established religious communities—both within Christianity and in dialogue with other religious traditions?
4. Can the movement learn to communicate in forms suited to the digital age?
Philosophical movements have often grown through books, universities, and conferences. Yet today ideas spread through podcasts, online communities, video, interactive media, and digital learning networks. Can the process movement develop forms of communication that allow its ideas to circulate widely and creatively within this new cultural environment?
5. Can the movement gain a stronger foothold within the modern university?
Process philosophy has historically been connected to academic life, yet contemporary universities are often shaped by disciplinary specialization and institutional pressures that leave little room for broad metaphysical reflection. Can process thought find renewed presence within philosophy, theology, the sciences, and interdisciplinary fields—and can it contribute to the wider intellectual life of the university in new ways?