人死化鬼是對死亡的一種反思—以「鬼」的方式繼續「存在」，總比灰飛煙滅，較能安慰人心。唐代人鬼婚戀中，便傳遞了靈魂不滅；人間和鬼域也可以互通，互動的訊息。這類小說，往往以托幻方式，「治療」悼亡者、在世者面對至親離世的巨大傷痛。〈許至雍〉和〈韋氏子〉兩篇，便透過接觸巫術、巫舞等招魂方式，招來亡妻、亡妓之幽魂，以慰藉在世的鰥夫。此外，將亡者視為「存活」對他界，在生者將來也會與亡人及族人共聚泉下。乃是對死亡一種較為「積極」及美好的寄託。〈唐晅〉和〈唐儉〉中，便反映了主人公對宗族的重視，以及希冀與族人在泉下相聚的思想。祖墳與補葬的喪葬方式，亦反暈了這種重視宗族的觀念。人鬼婚戀，不單為在世者提供心理「治療」式的撫慰，另一方面，亦顯示了人間與鬼界的交感、互動。他界的幽冥，往往制衡著陽世人的行為。〈李佐文〉一篇，亡夫在幽冥中，因妻子決定再醮，而深感不快，加一上亡女的「鬼夜哭」，便在瞬間改變了寡婦再隨的決定—婦人從此折節守節。由此可見他界左右陽世的力量。唐代人鬼婚戀中，就以招魂、幽域及交感，透露了時人相信靈魂及人、鬼二界交感、互動的思想。

Ghosts “demonstrate” the belief of the “eternity of soul”. Three types of human-ghost love will be examined in this article. The first type consists of fiction that “draws” the souls back form the “other-world” through witches. Such witchcraft serves as a kinds of spiritual comfort to pacify those who are in great sorrow of mourning. Another type of comfort comes from the belief that the dead “live” in the “other-world,” which is similar to our world. The dead will have a kind of “reunion” with their family members in that “other-world”. The idea of “reunion” after death serves as a kind of hope and comfort for the mourners. The last type of human-ghost relationship shows a kind of “control” of the “other-world” over the real world. Ghosts can feel and react about matters of their lovers/spouses in the real world. If the widows/widowers want to remarry, their ghost-spouse will have a “response”. Ghost-jealousy serves as a kind of “control” over the living spouse. These three types of human-ghost love reflect that people believe in life after death, reunion of the dead in the “other-world” and “control” of the “other-world” over the real world.