Hunting occupies a remarkably broad semantic field in the depth-psychology corpus, functioning simultaneously as a prehistoric anthropological substrate, a mythological complex, and a rigorously philosophical metaphor for cognition itself. Walter Burkert establishes the foundational anthropological claim: the Mannerbund of the cooperative hunt structured the first distinctly human social duality—family and male-band, domesticity and adventure, love and death—and the anxiety of killing prey whose flesh mirrored human flesh generated the earliest religious observances, linking hunting irreducibly to sacrifice and funerary ritual. Giegerich radicalizes this inheritance by reading the myth of Actaion as the myth of the Notion: hunting becomes the pictorial representation of the soul’s cognitive act, a contradictory unity of absolute directed will and total receptive exposure to the Other, in which to kill is identical with epiphany. Kerenyi grounds hunting in Cretan-Mycenaean archaeological evidence, tracing the net, the wild bull, and the figure of Orion as images from an age when the hunt organized cosmic imagination. Edinger, reading Actaion psychologically, identifies the hunting dog as a figure of the pursuing psyche, capable of turning upon the ego it once served. Plato’s Sophist employs hunting as a structural-taxonomic metaphor for every form of intellectual capture, while Abram documents how indigenous hunters cultivated a sensory attunement to the more-than-human world as epistemological practice. Across all these registers—anthropological, mythological, phenomenological, logical—hunting names the primal encounter with alterity that founds both culture and cognition.