Ghislaine Boulanger's personal disclosure of self-disbelief brought back vividly a half-forgotten memory of my own while visiting a faraway cemetery. My memory perhaps presaged my analytic interest in dehumanization and, specifically, the distinction on which my article culminates: between humanizing guilt and civilizing guilt or, equivalently, between life-guilt and death-guilt. Boulanger's commentary allows me to elaborate this distinction. My reply is meant to cover not only the therapy cases I presented but perhaps Boulanger's own humanizing treatment of the severely traumatized.