This document is copyrighted by the American Psychological Association or one of its allied publishers.This article is intended solely for the personal use of the individual user and is not to be disseminated broadly.radical shift had taken place with regard to our ethical obligation to take responsibility for its presence in and effects on our ways of living, loving, and working in the world. Jung made this point quite explicitly when he said the hypothesis of the unconscious ''is of absolutely revolutionary significance in that it could radically alter our view of the world'' (Romanyshyn, 2007, p. 26). Has that revolution succeeded? Where is a place for the unconscious in the epistemological structures that we build? Where is there an awareness of its impact and shaping influence in our technologies, our politics, our economics, our medical systems, or our educational programs?The issue that animated this 15-year project was, and is, how the construction of an ethical epistemology must take into account the unconscious dynamic relations between a researcher and his or her work. Failing to do so, these unconscious factors are built into our technologies, politics, economics, medical practices, educational systems, etc., and linger there as forms of epistemological violence. This issue is particularly germane to psychology, because psychology is that one discipline where the object of study-psychological life and its expressions, behaviors, motives, symbols, etc.-is done by a subject who, by his or her nature, is a psychological being. The intention of the project, then, was neither to identify the research process with nor reduce it to psychotherapy. Rather, it was to make a place for the dynamic unconscious factors in that process.The work of making the unconscious conscious is, to say the least, difficult, not only as any analyst or therapist who practices from a depth orientation knows, but also, closer to home, as anyone who has taken the risk of falling in love knows. A great part of the difficulty lies in the fact that, from a strictly descriptive point of view, the presence of the unconscious is experienced as something strange or alien or even numinous, which excites strong resistance on the part of the ego-conscious mind. Although the metaphysical standing of what one means by the unconscious is always a matter of one's worldview, whatever that view might be the reality of an unconscious is undeniable.The worldview that shapes the context of The Wounded Researcher (Romanyshyn, 2007) is the dialogue between phenomenology and depth psychology, a dialogue that, in fact, has shaped my approach to psychological issues ranging from cultural-historical issues (