The similarity between the procedure of Gradiva and the analytic method of psychotherapy is, however, not limited to these two points, making the repressed conscious, and the concurrence of explanation and cure. It extends itself to what proves the essential of the whole change, the awakening of the emotions. Every disturbance analogous to Hanold’s delusion, which in science we usually designate as a psychoneurosis, has, as a preliminary, the repression of part of the emotional life, to speak boldly, of the sex-impulse, and at every attempt to introduce the unconscious and repressed cause of illness into consciousness, the emotional component necessarily awakens to renewed struggle with the forces repressing it, to adjust itself for final result, often under violent manifestations of reaction. In reawakening, in consciousness, of repressed love, the process of recuperation is accomplished when we sum up all the various components of sex-impulse as “love,” and this reawakening is irremissible, for the symptoms on account of which the treatment was undertaken are nothing but the precipitations of former struggles of repression and recurrence and can be solved and washed away only by a new high-tide of these very passions. Every psychoanalytic treatment is an attempt to free repressed love, which has formed a miserable compromise-outlet in a symptom. Yes, the conformity with the therapeutic process pictured by the author in _Gradiva_ reaches its height when we add that even in analytical psychotherapy the reawakened passion, whether love or hate, chooses the person of the physician as its object every time. Then, of course, appear the differences which make the case of Gradiva an ideal one such as the technique of physicians cannot attain. Gradiva can respond to the love which is pushing through from the unconscious into the conscious; the physician cannot; Gradiva was herself the object of the former repressed love; her person offers at once a desirable object to the freed erotic activity. The physician has been a stranger, and after the cure must try to become a stranger again; often he does not know how to advise the cured patient to apply in life her regained capacity for love. To suggest what resources and makeshifts the physician then employs to approach with more or less success the model of a love-cure which our author has drawn for us, would carry us too far away from our present task.