Think Forward.

Maladies auto-immunes et microbiote intestinale sont liés 1402

Dr Moussayer khadija, 1 y.
3 min read.
On a maintenant la certitude que des maladies auto-immunes peuvent être causées par le microbiote. On a identifié les similarités entre des métabolismes produits par des bactéries et des métabolismes qui sont des molécules humaines classiques, et qui pourraient tromper le système immunitaire et déclencher des maladies auto-immunes. Une étude américaine publié en 2018 a en particulier renforcé cette certidude en établissant un lien clair entre les maladies auto-immunes et une bactérie intestinale dénommée « Enterococcus gallinarum ». Celle-ci favorise le développement de réactions inflammatoires chez la souris comme chez l’homme. Au-delà des perspectives d’une action thérapeutique efficace contre ces bactéries, cette nouvelle démontre bien, une fois de plus, que l’être humain est un écosystème complexe composé de cellules humaines et de micro-organismes où la frontière entre l’individu, le soi, et son environnement proche et intime, le non-soi, est impossible à séparer. Le corps humain se protège des agressions extérieures (provenant de bactéries, virus, champignons…) grâce à un système de défense organisée, le système immunitaire. Ce dernier est susceptible de se dérégler de plusieurs façons. Il peut soit : - s’affaiblir et ne plus résister aux bactéries et aux virus, c’est l’immunodéficience ; - donner une réponse excessive contre des substances provenant de l’environnement (pollens, produits chimiques, médicaments…), c’est l’allergie ; - considérer notre propre organisme comme un ennemi et l’attaquer dans un processus que l’on pourrait qualifier de « suicide physiologique » ou d’auto-destruction, ce sont les maladies auto-immunes (comme la polyarthrite rhumatoïde, le psoriasis, la sclérose en plaque, la myasthénie la maladie de Basedow – hyperthyroïdie -, le diabète de type 1, la spondylarthrite, la maladie cœliaque ou intolérance au gluten, la maladie de Crohn …) LES RACINES DU MAL DANS L'INTESTIN ? Des chercheurs de l’Université de Yale, aux Etats Unis, se sont intéressés à une bactérie intestinale, Enterococcus gallinarum, qui a pour particularité de pouvoir migrer de l'intestin vers des ganglions lymphatiques, le foie ou la rate. Ils ont découvert que lorsque l’Enterococcus gallinarum se trouvait à l’extérieur de l’intestin de souris prédisposées à des maladies auto-immunes, il provoquait une inflammation et surtout stimulait la production d’auto-anticorps – des molécules biologiques – qui s’attaquent à nos cellules. Les chercheurs ont observés aussi les mêmes effets de cette bactérie sur des cellules humaines in vitro. Bien plus, la présence de cette bactérie a été mise en évidence dans le foie de personnes souffrant d’une maladie auto-immune, mais pas chez des personnes en bonne santé. DES PERSPECTIVES THERAPEUTIQUES CONTRE LES MALADIES AUTO-IMMUNES ? D'autres expériences ont montré ensuite qu’il était possible de supprimer la réaction nocive auto-immunitaire chez la souris avec un antibiotique (vancomycine) ou un vaccin ciblant E. gallinarum. Les deux thérapeutiques arrêtent la croissance de la bactérie dans les tissus et réduisent l’activité auto-immune. Ces traitements ouvre des perspectives dans la résolution des maladies auto-immunes selon les auteurs de cette étude : la mise au point chez l’humain d’un vaccin spécifique contre la bactérie E. gallinarum pourrait améliorer la vie des patients atteints d'une maladie auto-immune, en particulier dans deux maladies rares, le lupus et l'hépatite auto-immune. La vaccination contre d'autres bactéries étudiées dans cette recherche n'a pas eu par contre d’effets positifs. Il faut souligner que cette implication de bactéries intestinales dans les maladies auto-immunes est soupçonnée déjà depuis un certain nombre d’années sans qu’on arrive à en comprendre encore le mécanisme exact. Ainsi, les inflammations de la polyarthrite rhumatoïde précoce sont associées à un profil altéré de la colonisation microbienne de l’intestin. Plus largement, l’helicobacter pylori (une bactérie commune dans l’estomac), dont on sait déjà qu’elle est directement impliquée dans la survenue de cancers, aurait un lien avec de nombreuses pathologies auto-immunes. On considère d’ailleurs qu'aujourd'hui au Maroc, par exemple, une personne sur deux est porteuse de cet agent infectieux et que 10 % d'entre elles développeront des infections gastriques sérieuses comme les ulcères ou les gastrites chroniques. Des relations de cause à effet sont bien établies aussi entre certains streptocoques, (des bacilles présents fréquemment notamment dans la bouche et les intestins) et le rhumatisme articulaire : à partir d’une simple angine non traitée, des attaques auto-immunes vont survenir, pouvant toucher le cœur, les articulations, le système nerveux central ou la peau, avec de graves conséquences potentielles au niveau des valves cardiaques ou du système nerveux central. LE MICROBIOTE UN CENTRE DE GRAVITE DE L’ORGANISME Notre microbiote intestinal contribue donc au fonctionnement de notre organisme. L’homme n’héberge pas seulement un mais plusieurs microbiotes (cutané, des voies oro-pharyngées, vaginal …) exerçant aussi ce rôle primordial. Le microbiote intestinal est l’ensemble de la microflore résidant dans l’intestin. Le nombre de bactéries est de 100 000 milliards de bactérie, soit 10 fois le nombre de cellules de l’organisme ! Il comporte environ 100 fois plus de gènes que le génome humain. Chaque individu possède un microbiote qui lui est propre : il s’agit d’une vraie carte d’identité biologique. Ce dispositif a des fonctions capitales de protection contre la colonisation par d'autres bactéries, de production de molécules antibactériennes, d'aide à la maturation du système immunitaire et d’induction de la réponse immunitaire. Dr MOUSSAYER KHADIJA الدكتورة خديجة موسيار Spécialiste en médecine interne et en Gériatrie en libéral à Casablanca. Présidente de l’Alliance Maladies Rares Maroc (AMRM) et de l’association marocaine des maladies auto-immunes et systémiques (AMMAIS), Vice-présidente du Groupe de l’Auto-Immunité Marocain (GEAIM) BIBLIOGRAPHIE: - S. Manfredo Vieira and al Translocation of a gut pathobiont drives autoimmunity in mice and humans - Science 09 Mar 2018 : Vol. 359, Issue 6380, pp. 1156-1161 DOI : 10.1126/science.aar7201 http://science.sciencemag.org/content/359/6380/1156 - Résumés des interventions de la sixième journée de l'auto- immunite 2016 : infections et maladies auto-immunes et systémiques - Published on Nov 7, 2016 https://issuu.com/khadijamoussayer/docs/resumes_des_interventions_de_la_six - Journal de biologie médicale : des liens avérés entre les infections et les maladies auto immunes - Association marocaine des maladies auto-immunes et systémiques (AMMAIS) - Published on Mar 22, 2017 https://www.slideshare.net/KhadijaMoussayer/journal-de-biologie-mdicale-des-liens-avrs-entre-les-infections-et-les-maladies-auto-immunes
Dr Moussayer khadija

Dr Moussayer khadija

Dr MOUSSAYER KHADIJA الدكتورة خديجة موسيار Spécialiste en médecine interne et en Gériatrie en libéral à Casablanca. Présidente de l’Alliance Maladies Rares Maroc (AMRM) et de l’association marocaine des maladies auto-immunes et systémiques (AMMAIS), Vice-présidente du Groupe de l’Auto-Immunité Marocain (GEAIM)


5100

0

THE ENCHIRIDION - I 1678

Bluwr X Commons: Epictetus, 2 y.
-
1 min read.
There are things which are within our power, and there are things which are beyond our power. Within our power are opinion, aim, desire, aversion, and, in one word, whatever affairs are our own. Beyond our power are body, property, reputation, office, and, in one word, whatever are not properly our own affairs. Now the things within our power are by nature free, unrestricted, unhindered; but those beyond our power are weak, dependent, restricted, alien. Remember, then, that if you attribute freedom to things by nature dependent and take what belongs to others for your own, you will be hindered, you will lament, you will be disturbed, you will find fault both with gods and men. But if you take for your own only that which is your own and view what belongs to others just as it really is, then no one will ever compel you, no one will restrict you; you will find fault with no one, you will accuse no one, you will do nothing against your will; no one will hurt you, you will not have an enemy, nor will you suffer any harm. Aiming, therefore, at such great things, remember that you must not allow yourself any inclination, however slight, toward the attainment of the others; but that you must entirely quit some of them, and for the present postpone the rest. But if you would have these, and possess power and wealth likewise, you may miss the latter in seeking the former; and you will certainly fail of that by which alone happiness and freedom are procured. Seek at once, therefore, to be able to say to every unpleasing semblance, “You are but a semblance and by no means the real thing.” And then examine it by those rules which you have; and first and chiefly by this: whether it concerns the things which are within our own power or those which are not; and if it concerns anything beyond our power, be prepared to say that it is nothing to you.

THE ADVENTURES OF TOM SAWYER - PREFACE 1765

Bluwr X Commons: Mark Twain, 2 y.
1 min read.
Most of the adventures recorded in this book really occurred; one or two were experiences of my own, the rest those of boys who were schoolmates of mine. Huck Finn is drawn from life; Tom Sawyer also, but not from an individual—he is a combination of the characteristics of three boys whom I knew, and therefore belongs to the composite order of architecture. The odd superstitions touched upon were all prevalent among children and slaves in the West at the period of this story—that is to say, thirty or forty years ago. Although my book is intended mainly for the entertainment of boys and girls, I hope it will not be shunned by men and women on that account, for part of my plan has been to try to pleasantly remind adults of what they once were themselves, and of how they felt and thought and talked, and what queer enterprises they sometimes engaged in. THE AUTHOR. HARTFORD, 1876.

THE MEDITATIONS - Book I.[1/3] 1804

Bluwr X Commons: Marcus Aurelius, 2 y.
-
4 min read.
1. I learned from my grandfather, Verus, to use good manners, and to put restraint on anger. 2. In the famous memory of my father I had a pattern of modesty and manliness. 3. Of my mother I learned to be pious and generous; to keep myself not only from evil deeds, but even from evil thoughts; and to live with a simplicity which is far from customary among the rich. 4. I owe it to my great-grandfather that I did not attend public lectures and discussions, but had good and able teachers at home; and I owe him also the knowledge that for things of this nature a man should count no expense too great. 5. My tutor taught me not to favour either green or blue at the chariot races, nor, in the contests of gladiators, to be a supporter either of light or heavy armed. He taught me also to endure labour; not to need many things; to serve myself without troubling others; not to intermeddle in the affairs of others, and not easily to listen to slanders against them. 6. Of Diognetus I had the lesson not to busy myself about vain things; not to credit the great professions of such as pretend to work wonders, or of sorcerers about their charms, and their expelling of Demons and the like; not to keep quails (for fighting or divination), nor to run after such things; to suffer freedom of speech in others, and to apply myself heartily to philosophy. Him also I must thank for my hearing first Bacchius, then Tandasis and Marcianus; that I wrote dialogues in my youth, and took a liking to the philosopher’s pallet and skins, and to the other things which, by the Grecian discipline, belong to that profession. 7. To Rusticus I owe my first apprehensions that my nature needed reform and cure; and that I did not fall into the ambition of the common Sophists, either by composing speculative writings or by declaiming harangues of exhortation in public; further, that I never strove to be admired by ostentation of great patience in an ascetic life, or by display of activity and application; that I gave over the study of rhetoric, poetry, and the graces of language; and that I did not pace my house in my senatorial robes, or practise any similar affectation. I observed also the simplicity of style in his letters, particularly in that which he wrote to my mother from Sinuessa. I learned from him to be easily appeased, and to be readily reconciled with those who had displeased me or given cause of offence, so soon as they inclined to make their peace; to read with care; not to rest satisfied with a slight and superficial knowledge; nor quickly to assent to great talkers. I have him to thank that I met with the discourses of Epictetus, which he furnished me from his own library. 8. From Apollonius I learned true liberty, and tenacity of purpose; to regard nothing else, even in the smallest degree, but reason always; and always to remain unaltered in the agonies of pain, in the losses of children, or in long diseases. He afforded me a living example of how the same man can, upon occasion, be most yielding and most inflexible. He was patient in exposition; and, as might well be seen, esteemed his fine skill and ability in teaching others the principles of philosophy as the least of his endowments. It was from him that I learned how to receive from friends what are thought favours without seeming humbled by the giver or insensible to the gift. 9. Sextus was my pattern of a benign temper, and his family the model of a household governed by true paternal affection, and a steadfast purpose of living according to nature. Here I could learn to be grave without affectation, to observe sagaciously the several dispositions and inclinations of my friends, to tolerate the ignorant and those who follow current opinions without examination. His conversation showed how a man may accommodate himself to all men and to all companies; for though companionship with him was sweeter and more pleasing than any sort of flattery, yet he was at the same time highly respected and reverenced. No man was ever more happy than he in comprehending, finding out, and arranging in exact order the great maxims necessary for the conduct of life. His example taught me to suppress even the least appearance of anger or any other passion; but still, with all this perfect tranquillity, to possess the tenderest and most affectionate heart; to be apt to approve others yet without noise; to have much learning and little ostentation. 10. I learned from Alexander the Grammarian to avoid censuring others, to refrain from flouting them for a barbarism, solecism, or any false pronunciation. Rather was I dexterously to pronounce the words rightly in my answer, confining approval or objection to the matter itself, and avoiding discussion of the expression, or to use some other form of courteous suggestion. 11. Fronto made me sensible how much of envy, deceit and hypocrisy surrounds princes; and that generally those whom we account nobly born have somehow less natural affection. 12. I learned from Alexander the Platonist not often nor without great necessity to say, or write to any man in a letter, that I am not at leisure; nor thus, under pretext of urgent affairs, to make a practice of excusing myself from the duties which, according to our various ties, we owe to those with whom we live. 13. Of Catulus I learned not to condemn any friend’s expostulation even though it were unjust, but to try to recall him to his former disposition; to stint no praise in speaking of my masters, as is recounted of Domitius and Athenodorus; and to love my children with true affection. 14. Of Severus, my brother, I learned to love my kinsmen, to love truth, to love justice. Through him I came to know Thrasea, Helvidius, Cato, Dion, and Brutus. He gave me my first conception of a Commonwealth founded upon equitable laws and administered with equality of right; and of a Monarchy whose chief concern is the freedom of its subjects. Of him I learned likewise a constant and harmonious devotion to Philosophy; to be ready to do good, to be generous with all my heart. He taught me to be of good hope and trustful of the affection of my friends. I observed in him candour in declaring what he condemned in the conduct of others; and so frank and open was his behaviour, that his friends might easily see without the trouble of conjecture what he liked or disliked.