Valdes-Stauber J
Fortschr Neurol Psychiatr. 2016 Jan;84(1):19-27. doi: 10.1055/s-0042-101167. Epub 2016 Feb 15.
The existential concept of "limit situation" was proposed by Jaspers as the inevitable threshold of human beings at their ordinary mode of being, namely Dasein, which has to be crossed to reach Existence as the proper mode of being after having transcended an existential challenge. A failure at facing limit situations indicates that they are ineluctable and have to be assumed.
The starting point is the analysis of Jaspers' concept of limit situations, both within the antinomic structure of the human condition as well as the duality of being-in-the-world. An attempt is made here to interpret the ontological determination of the limit situation as an ontic one, which could be relevant to psychiatric and psychotherapeutic practice.
The distinction between Dasein and Existence as modes of being is at the basis of Jaspers' existential philosophy. Limit situations cannot be veiled; therefore, they require a transcendence movement of the self in order to overcome enclosures and to reach the mode of being of Existence as authentic selfhood. Jaspers creates an ontological typology of limit situations in which suffering plays a key role. An ontic correspondence for psychiatry and psychotherapy refers to the importance of critical life events, of suicidality, of rigid thought styles and behavior patterns as enclosures; illness is both a limit situation in itself and also its consequence. In anthropological terms, the concepts of existential vulnerability and competence in dealing with limit situations have proved to be rewarding.
The ontic correspondence to Jaspers' ontological concept of limit situations suggested by the author makes a fruitful contribution to psychiatry and psychotherapy, because it draws attention to the person-environment fit as a possible predetermined breaking point that could lead to psychopathologically relevant failure. Critical life events understood as relational, as well as existential vulnerability and defense mechanisms biographically illuminated could contribute to an improvement of competence in dealing with limit situations within the psychotherapeutic practice.
“极限情境”这一存在主义概念由雅斯贝尔斯提出，它是人类在其日常生存模式即此在状态下不可避免的界限，人类必须跨越这一界限，在超越生存挑战后才能达到本真的生存模式即存在状态。面对极限情境的失败表明它们是不可避免的，必须加以承受。
起点是对雅斯贝尔斯的极限情境概念进行分析，这一分析既在人类状况的二律背反结构中展开，也在在世存在的二元性中进行。这里试图将极限情境的本体论规定解释为一种与精神病学和心理治疗实践相关的本体论规定。
此在与存在作为生存模式的区分是雅斯贝尔斯存在主义哲学的基础。极限情境无法被掩盖；因此，它们需要自我的超越运动，以便克服封闭状态并达到作为本真自我的存在模式。雅斯贝尔斯创建了一种极限情境的本体论类型学，其中痛苦起着关键作用。精神病学和心理治疗的本体论对应指的是关键生活事件、自杀倾向、作为封闭状态的僵化思维方式和行为模式的重要性；疾病本身既是一种极限情境，也是其后果。从人类学角度来看，存在易损性和应对极限情境的能力这两个概念已被证明是有价值的。
作者提出的与雅斯贝尔斯极限情境本体论概念的本体论对应关系对精神病学和心理治疗做出了富有成效的贡献，因为它将注意力引向了人 - 环境匹配，将其作为一个可能导致与精神病理学相关失败的预先确定的断点。被理解为关系性的关键生活事件，以及从传记角度阐明的存在易损性和防御机制，可能有助于提高心理治疗实践中应对极限情境的能力。
