Dialogue occupies a structurally ambiguous but indispensable position within the depth-psychological corpus. Its appearances range from the technical and intrapsychic — the staged encounter between ego and autonomous complexes in active imagination — to the intersubjective and constitutive, where dialogue is understood as the very medium through which selfhood is formed. Samuels, drawing on Zinkin’s reading of Buber, presses the case that dialogue precedes self-awareness, a challenge to Jung’s model which, as Zinkin argues, provides no mechanism for the self’s relational function. Smythe extends this line by mapping Jung’s dialogical currents onto contemporary dialogical self theory, arguing that the self is not a monological encapsulate but is irrevocably embedded in a matrix of real and imagined exchanges. Moore deploys the term operationally, treating active imagination dialogue as a technique for holding conversation with archetypal energy forms. Woodman locates it at the generative threshold of soul-making: the dialogue between ego and Self is, on her account, nothing less than the creation of soul. Clarke’s use of the term situates it at the cross-cultural level, invoking Gadamerian hermeneutics to argue for a genuine East-West fusion of horizons. Taken together, these positions reveal a field in which dialogue is simultaneously method, structure, and ontological condition.