Think Forward.

La gestion délicate du couple médicament/nutrition en gériatrie - PARTIE 5 3955

Dr Moussayer khadija, 2 y.

- Science - Society - Health -

3.3 min read.

Les médicaments sont susceptibles de déséquilibrer un état déjà précaire en réduisant l’absorption de nutriments par des mécanismes très divers. Ainsi, les pansements gastriques affectent de nombreux nutriments. La cholestyramine s’oppose à l’absorption des vitamines liposolubles par fixation aux sels biliaires. La cimétidine peut provoquer une carence en vitamine B12 induite par hypochlorhydrie. Un abus de laxatifs provoque une fuite de potassium et pour les composés huileux une diminution forte de l’absorption des vitamines liposolubles. Les antibiotiques, en perturbant la flore intestinale, donnent une carence en folates et en vitamine K. Certains médicaments peuvent entraîner une hyperphagie (corticoïdes, benzodiazépines et certains antidépresseurs). Une anorexie peut être provoquée par la digitaline, le sulfate de fer et les antidépresseurs, inhibant spécifiquement la recapture de la sérotonine (ISRS). L’influence des nutriments sur les médicaments est tout aussi complexe. Le bol alimentaire, en élevant le pH gastrique, abaisse l’absorption des acides faibles et favorise celle des bases faibles. Il accroît aussi le débit splanchnique et hépatique, entraînant un passage plus rapide des médicaments ayant une haute extraction hépatique (inhibiteurs calciques et certains antalgiques). La prise préprandiale de certains médicaments (anti-inflammatoires non stéroïdiens) augmente leur tolérance au risque de diminuer leur biodisponibilité. Les patients traités par antivitamines K doivent être informés de la teneur élevée de certains aliments en vitamine K afin d’éviter des modifications brutales de leur consommation. L’horaire de la prise de médicaments par rapport à celui des aliments est donc souvent un arbitrage entre efficacité thérapeutique et bonne tolérance. Pour éviter toute anorexie, de façon générale, la prise postprandiale est à privilégier, sauf problème réel de biodisponibilité. 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) POUR EN SAVOIR PLUS : I/ LA VARIATION EN MACRONUTRIMENTS N'A QUE PEU OU PAS D'IMPACT SUR LES RESULTATS D'UN REGIME (une étude américaine riche d’enseignements) Le New England Journal of Medecine a publié en février 2010 une étude menée à Harvard et à Bâton-Rouge consistant à soumettre 811 adultes en surpoids à l’un des quatre régimes faisant varier les pourcentages des lipides, des protéines et des glucides dans les proportions respectives suivantes : 20, 15, et 65 %; 20, 25 et 55 %; 40, 15 et 45 %; et 40, 25 et 35%. La prescription alimentaire de chaque participant représentait un déficit de 750 kcal par jour à partir d’une base calculée d’après la dépense énergétique de repos de chaque personne et le niveau d’activité. L’expérience a duré 2 ans (alors que la plupart, en la matière, ne dépasse guère un an) et était accompagnée de séances de conseils. Au bout de 6 mois, les participants affectés à chaque régime avaient perdu en moyenne 6 kg qu’ils ont commencé à regagner après 1 an. En 2 ans, la perte de poids est restée en moyenne très proche -autour de 3 kg- quel que soit le groupe. Une baisse de 4 kg a été observée pour ceux qui ont parfaitement suivi et jusqu’au bout l’expérience. II/ SANTE DU CERVEAU ET NUTRITION La capacité cognitive est tributaire de l’état nutritionnel. Il est reconnu que le régime méditerranéen est associé à un moindre risque de maladie d’Alzheimer. Une alimentation saine garantit en effet la signalisation de l’insuline dans le cerveau, nécessaire à l’apprentissage et à la mémoire dont la détérioration peut être liée à une perte de la sensibilité à l’insuline. Elle réduit certainement aussi l’inflammation et le stress oxydatif et maintient la capacité de la circulation cérébrale à fournir les nutriments essentiels au cerveau. A contrario, les régimes faibles en fruits, en légumes, en céréales complètes et en huiles de poisson sont associés à un risque plus élevé de démence. Les sujets qui présentent le degré le plus élevé d’obésité centrale triplent leur risque de déclin cognitif. III/ LES BUTS ET L'ACTION DE L'ASSOCIATION DES MALADIES AUTO-IMMUNES ET SYSTEMIQUES (AMMAIS) Les objectifs d’AMMAIS, créée en 2010 à la suite d’une rencontre avec un groupe de marocaines atteintes de la maladie de Gougerot, sont d’informer et sensibiliser grand public et médias sur ces maladies en tant que catégorie globale afin que le diagnostic soit plus précoce, d’aider à leur meilleure prise en charge et de promouvoir la recherche et les études sur elles. Elle organise régulièrement des manifestations comme les journées de l’auto-immunité, les rencontres sur le syndrome sec et la maladie de Gougerot-Sjögren… ou encore des rencontre clinico-biologiques avec l’association marocaine de Biologie Médicale (AMBM). Le président d’honneur d’AMMAIS est le Pr Loïc Guillevin, professeur de médecine interne. L’association se donne par ailleurs pour but de contribuer à la création par les malades eux-mêmes d’associations spécifiques comme l’association marocaine des intolérants au gluten (AMIAG), l’association marocaine de la fièvre méditerranéenne familiale (AMFM), l’association marocaine des malades d’angioedèmes (AMMAO)… ou encore l’association pour les personnes atteintes de rachitisme vitamino résistant hypophosphatémique (RVRH-XLH). Ammais est enfin à l’origine de la création en 2017 de l’Alliance des Maladies Rares au Maroc (AMRM) avec d’autres associations de patients atteints de maladies rares. N’oublions pas à ce propos que beaucoup de maladies auto-immunes sont aussi des maladies rares ! Elle s’est inspirée des modèles des pays plus développés, où des associations de malades atteints de maladies rares et des malades dépourvus d’association se sont unies depuis plusieurs années en « Alliances », telles la France avec l’Alliance Maladies Rares ou la Suisse avec Proraris. Enfin, les deux associations (sans beaucoup de moyens mais avec beaucoup de bonne volonté) entretiennent des relations d’amitié, de solidarité et de collaboration avec de nombreuses associations de malades à travers le monde comme l’association française de Gougerot-Sjögren (AFGS), l’Association Française des intolérants au gluten (AFDIAG), l’Association Française de la Fièvre Méditerranéenne Familiale et des autres Fièvres Récurrentes Héréditaires (AFFMF), l’American Autoimmune Related Diseases Association (AARDA), l’Alliance des maladies rares française, l’organisation World’s Hereditary Angioedema (HAEi)…Elles ont noué enfin des relations informelles avec des ONG dans le monde arabe (Algérie, Tunisie, Liban, Egypte…) et en Afrique (Sénégal, Côte d’Ivoire, Congo…)..

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)

5300

THE ENCHIRIDION - I 5304

Bluwr X Commons: Epictetus, 2 y.

1.1 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 5502

Bluwr X Commons: Mark Twain, 2 y.

- Short Stories -

0.6 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] 5645

Bluwr X Commons: Marcus Aurelius, 2 y.

3.7 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.