Dionysian dismemberment occupies a singular position in the depth-psychological corpus, functioning simultaneously as mythic narrative, alchemical metaphor, phenomenological category, and logical operation. The scholarly conversation ranges across several decades and methodological traditions. Walter Otto and Karl Kerényi ground the term in its ancient cultic reality—the sparagmos of Zagreus, the Titan murder, the ritual tearing of sacrificial animals—establishing that Dionysus is himself both perpetrator and victim of dismemberment, the ‘render of men’ who is himself rent. Edward Edinger and James Hillman translate this mythic substrate into depth-psychological currency: for Edinger, dismemberment names the solutio process in which the Pentheus-ego is dissolved; for Hillman, the divided Dionysus distributes pneuma through the complexes, rendering the process generative rather than merely destructive, and linking it to a body-centred, polycentric psychology. The most searching treatment comes from Wolfgang Giegerich, who argues that archetypal psychology domesticates the Dionysian by treating dismemberment as a content of imagination rather than as a logical operation upon imagination itself. For Giegerich, genuine Dionysian dismemberment is the dissolution of ontology into logic—the soul’s passage from existence to pre-existence—a move that imaginal psychology perpetually defers. The central tension in the corpus thus runs between a therapeutic-imaginal reading, which preserves dismemberment as a healing, meaning-generating image, and a logical-speculative reading, which insists that only a thought that subjects itself to its own dissolution genuinely enacts the Dionysian.