[The body in old age: Pernicious medical and materialist thinking]. / Le corps de la vieillesse : une pensée médicale et matérialiste pernicieuse.

This article looks at the historical construction of knowledge about the elderly body from a medical perspective that is concerned with the materiality of the body and associated losses. It recalls, presents and analyses the paradigm of loss, decline and failure that dominates the way care is provided, and examines the issues associated with this domination. By presenting old age as a social construct produced by language and subject to values relating to a certain performance of the body, the author invites us to shift our perspective and take a finer, more complex and broader view of the body and the experience of being old.

The construct of the 'mana personality' in Jung's works: a historic-hermeneutic perspective. Part I.

According to Jung, the 'mana personality' represents an archetypal phase of the individuation process of remarkable interest in psychological, hermeneutic and theoretical terms. This figure is characterized by a high initiatic potential that fosters the approximation of the consciousness of the Self. At the same time, it entails a risk of psychic inflation or of 'similarity to God'. In this article, divided in two parts, I deal with those aspects through a reconstruction of the development of this notion within Jung's published works, adopting a primarily chronological and, secondarily, thematic approach moving from a textual analysis of relevant passages. In this first part, I consider some passages which deal mainly with the risks of the assimilation of the unconscious in 'La structure de l'inconscient' (1916) that preceded the successive proper treatment of the mana personality's notion presented, and here examined, in 'The relations between the ego and the unconscious' (1928). Successively, I take into consideration some further issues related to it discussed by Jung in 'The structure of the psyche' (1928/1931), 'Archaic man' (1931), and 'Nietzsche's Zarathustra'.

Selon Jung, la « personnalité mana ¼ représente une phase archétypale du processus d'individuation, phase d'un intérêt psychologique, herméneutique et théorique remarquable. Cette figure est caractérisée par un haut potentiel initiatique qui nourrit l'approximation de la conscience du Soi. En même temps, elle comporte le risque d'une inflation psychique, d'une « parenté avec Dieu ¼. Dans cet article, qui est divisé en deux parties, je m'occupe de ces aspects au travers de la reconstruction du développement de cette notion dans les écrits publiés de Jung, adoptant principalement une approche chronologique mais aussi une approche thématique à partir d'une analyse textuelle de passages pertinents. Dans cette première partie, j'examine les passages qui s'occupent surtout des risques d'assimilation de l'inconscient dans « La structure de l'inconscient ¼ (1916) qui a précédé le véritable traitement de la notion de personnalité mana. Celle-ci est ici examinée dans « Dialectique du moi et de l'inconscient ¼ (1928). Je prends ensuite en compte des points qui s'y rapportent et qui sont explorés par Jung dans « La structure de l'âme ¼ (1928/1931), « L'homme archaïque ¼ (1931), et dans «Le Zarathoustra de Nietzsche ¼.

De acuerdo a Jung, la 'personalidad mana' representa una fase arquetipal del proceso de individuación, de un interés remarcable en términos psicológicos, hermenéuticos y teóricos. Esta figura es caracterizada por un alto potencial iniciático que promueve la aproximación de la conciencia del Sí Mismo. Al mismo tiempo, conlleva el riesgo de inflación psíquica o de 'similitud con Dios'. En el presente artículo, dividido en dos partes, trato con dichos aspectos a través de la reconstrucción del desarrollo de esta noción en las obras publicadas de Jung, adoptando un abordaje, inicialmente cronológico y en segunda instancia temático, a través del análisis textual de pasajes relevantes. En esta primera parte, considero algunos pasajes, los cuales dan cuenta de los riesgos de la asimilación del incosnciente en 'La estructura del inconsciente' (1916) que precede el tratamiento sucesivo y correcto de la noción de 'personalidad mana', presentada, y aquí examinada, en 'La relación entre el ego y el inconsciente' (1928). Sucesivamente, tomo en consideración otras cuestiones relacionadas con ésta expresadas por Jung en 'La estructura de la psique' (1928/1931), 'Hombre Arcaico' (1931), y el Zarathustra de Nietzsche.

The theory of the 'mana personality' in Jung's works: a historic-hermeneutic perspective. Part II.

This is the second part of an article that tries to provide a framework of understanding of, and a seminal reflection on, a highly interesting yet little explored psychological construct of Jung's analytical psychology, namely the 'mana personality'. Here I take into consideration some issues around the 'saviour complex', discussed in Jung's seminar on Nietzsche's Zarathustra, concerning both the psychological analysis of the individual and the socio-political level related to the collective horizon of the 1930s. Moreover, I consider the continuity of Jung's analysis of such issues in other works such as 'Psychology and national problems' (1936), Symbols of Transformation (1952), and Aion (1950). I finally make some suggestions concerning Jung's apparent hermeneutic tendency to apply the construct of the mana personality to collective historical phenomena.

Ceci est la deuxième partie d'un article qui cherche à fournir une structure pour la compréhension d'un concept très intéressant et pourtant peu étudié de la psychologie analytique de Jung, à savoir la « personnalité mana ¼, et pour une réflexion fondamentale sur ce concept. Je me penche ici sur des questions concernant le « complexe du sauveur ¼, questions abordées dans le séminaire de Jung sur le Zarathoustra de Nietzsche, et qui concernent à la fois l'analyse psychologique de l'individu et le niveau socio-politique en lien avec l'horizon collectif des années 1930. De plus, je m'intéresse à la continuité de l'analyse de Jung sur ces questions avec d'autres travaux, tels que « Psychologie et problèmes nationaux ¼ (1936), Symboles de la Transformation (1952), et Aïon (1950). Je fais finalement quelques suggestions à propos de la tendance herméneutique manifeste de Jung à appliquer le concept de personnalité mana aux phénomènes historiques collectifs.

Esta es la segunda parte de un artículo que intenta ofrecer un marco de referencia para la compresión de, y una reflexión seminal sobre, un constructo de la psicología analítica de Jung, sumamente interesante y todavía poco explorado, denominado 'personalidad mana'. Aquí tomo en consideración algunos puntos con relación al 'complejo de sabio', desarrollados en el seminario sobre el Zarathustra de Nietzsche, que conciernen tanto al análisis del individuo y al nivel socio-político relativo al horizonte colectivo de 1930. A su vez, considero la continuidad del análisis de Jung sobre dichos temas en otros trabajos como 'Psicología y los problemas nacionales' (1936), Símbolos de Transformación (1952), y Aion (1950). Finalmente, expreso algunas sugerencias con respecto a la tendencia hermenéutica aparente en Jung para aplicar el constructo de la personalidad mana al fenómeno colectivo histórico.

Barriers to Active Lifestyles in Children with Type 1 Diabetes.

OBJECTIVES: To identify the main barriers to active lifestyles in children with type 1 diabetes based on known barriers in adults with type 1 diabetes. METHODS: Children with type 1 diabetes (n=201) recruited from the Centre Hospitalier Universitaire (CHU) Sainte-Justine Diabetes Clinic answered a specific questionnaire, the Barriers to Physical Activity in Type 1 Diabetes (BAPAD1), which assesses perceived barriers and parental support in the children's adoption of active lifestyles. RESULTS: In younger individuals (those younger than 12 years of age), the highest barrier scores were loss of control of diabetes, fear of hypoglycemia, work schedule and external temperature. In the older group (those ≥12 years of age), fear of hypoglycemia, external temperature, loss of control of diabetes and low fitness levels were the most important. Greater parental support was associated with lower overall barrier scores in younger and older children alike (r=-0.71 and r=-0.65, respectively; p<0.001). CONCLUSIONS: There are some differences in barriers to active lifestyles between younger and older children with type 1 diabetes. Parental support appears to be the key to active lifestyles in their children.

Short-term calorie restriction improves glucose homeostasis in old rats: involvement of AMPK.

The occurrence of metabolic disorders, such as diabetes, obesity, atherosclerosis, and hypertension, increases with age. Inappropriate food intake, when combined with genetic and hormonal factors, can trigger the occurrence of these diseases in aged organisms. This study investigated whether short-term calorie restriction (CR; 40% of the intake of control animals (CTL) for 21 days) benefits 1-year-old (CR1yr) and 2-year-old (CR2yr) Wistar rats, with regard to insulin secretion and action. Plasma insulin and the insulin secreted by isolated islets were measured with radioimmunoassay, and the insulin sensitivity of peripheral tissues was assessed with the intraperitoneal glucose tolerance test (IPGTT), intraperitoneal insulin tolerance test, and hepatic and muscle adenosine monophosphate-activated protein kinase (AMPK) phosphorylation measurements. Body weight, epididymal fat pad, epididymal fat pad/body weight index, plasma glucose, and insulin were lower in the CR1yr than in the control (CTL1yr) rats. Serum cholesterol, triglycerides, and protein, as well as hepatic and muscle glycogen content, were similar between the CR and CTL groups. The IPGTT was higher in CR2yr and CTL2yr rats than in CR1yr and CTL1yr rats, and insulin sensitivity was higher in CR1yr and CR2yr rats than in their respective CTLs. This was associated with an increase in hepatic and muscle AMPK phosphorylation. No differences in glucose-induced insulin secretion in the isolated islets were observed between CRs and their respective CTL rats. In conclusion, short-term calorie restriction provoked more severe alterations in CR1yr than CR2yr rats. The normoglycemia observed in both CR groups seems to be due to an increase in insulin sensitivity, with the involvement of liver and muscle AMPK.

Idosos e mulheres imigrantes à margem: o caso das badanti na Itália / Vieux et femmes immigrees en marge: le cas des "badanti" en Italie / Old persons and immigrated women marginalization: the case of "badanti" in Italy

Na Itália, há alguns anos, uma nova profissão nasceu como resposta adaptativa ao envelhecimento da população: a das badanti. Esse termo popular designa as mulheres imigrantes trabalhadoras no domicílio de pessoas idosas. Esse fenômeno de sociedade diz respeito a quatro milhões de pessoas, contando os assistidos e as trabalhadoras. Essas pessoas se encontram à margem da sociedade e são desconsideradas. A desqualificação é implícita, inscrita na própria denominação. Badanti vem do verbo "badare", que significa "vigiar de perto", "guardar": a empatia inscrita no termo "care" ou "ajuda" não está presente. Esse welfare feito em casa, que se revelou um recurso diante da carência de serviços públicos, fez explodir as numerosas contradições que constituirão o objeto de nossa análise. A crônica dos jornais diários sobre incidentes fez vir à tona delitos, abandonos e litígios no momento de heranças, e também contradições nos grupos intermediários. O sindicato, por exemplo, é levado a gerir as guerras entre pobres: as badanti e os idosos aposentados. Todavia, a contradição mais saliente se encontra no cerne da atividade. A profissão apresenta várias facetas e, ao lado da identificação da badante com o assistido, encontramos a humilhação e o ressentimento que resultam das condições de exercício da atividade: a "domesticidade" e a "servidão"...

En Italie, depuis quelques années, un nouveau métier est né en tant que réponse adaptative au vieillissement de la population: celui des "badanti". Ce terme populaire désigne les femmes immigrées travaillant au domicile des personnes âgées. Ce phénomène de société concerne quatre millions de personnes, en comptant les assistés et les travailleuses. Ces personnes se trouvent en marge de la société et sont déconsidérées. La disqualification est implicite, inscrite dans la dénomination même. "Badanti" vient du verbe "badare", qui signifie "surveiller de près", "garder": l'empathie inscrite dans le terme "care" ou "aide" n'est pas présente. Ce "welfare" fait maison, qui s'est révélé une ressource face à la carence de services publics, a fait exploser les nombreuses contradictions qui feront l'objet de notre analyse. La chronique des faits divers a fait émerger des délits, des abandons, des litiges lors des successions et aussi des contradictions dans les corps intermédiaires. Par exemple, le syndicat, est amené à gérer des guerres entre pauvres: les "badanti" et les vieux retraités. Toutefois, la contradiction la plus saillante se trouve au cœur de l'activité. Le métier présente plusieurs facettes et à coté de l'identification de la "badante" avec l'assisté, nous trouvons l'humiliation et le ressentiment qui résultent des conditions d'exercice de l'activité: la "domesticité" et la "servitude"...

During the last years a new trade appeared in Italy as an adaptive answer to the problems arising from the ageing process of population: that of "badanti". This popular term designates the immigrated women working at old persons homes. This social phenomenon concerns four million people, including workers and assisted. These persons are marginalized and discredited. Discredit is implicit in the denomination itself. "Badanti" comes from the verb "badare" that means "to strictly survey", "to control": the empathy inscribed in the words "care" or "help" is not present. This contribution will analyze this homemade welfare, that, even if it is allowing to face the lack of public services, is disclosing several contradictions. Newspapers are reporting crimes, abandons, arguments for successions, and even contradictions inside mediation organizations. Trade unions have to manage, for example, wars between poor people: "badanti" and old-age pensioners. Anyways, the most sensible contradiction is at the core of the activity. The trade presents several faces and, besides the identification of the "badante" with the assisted person, we find the humiliation and resentment, which result from the conditions of domestic labour and servitude...

Idosos e mulheres imigrantes à margem: o caso das badanti na Itália / Vieux et femmes immigrees en marge: le cas des "badanti" en Italie / Old persons and immigrated women marginalization: the case of "badanti" in Italy

Na Itália, há alguns anos, uma nova profissão nasceu como resposta adaptativa ao envelhecimento da população: a das badanti. Esse termo popular designa as mulheres imigrantes trabalhadoras no domicílio de pessoas idosas. Esse fenômeno de sociedade diz respeito a quatro milhões de pessoas, contando os assistidos e as trabalhadoras. Essas pessoas se encontram à margem da sociedade e são desconsideradas. A desqualificação é implícita, inscrita na própria denominação. Badanti vem do verbo "badare", que significa "vigiar de perto", "guardar": a empatia inscrita no termo "care" ou "ajuda" não está presente. Esse welfare feito em casa, que se revelou um recurso diante da carência de serviços públicos, fez explodir as numerosas contradições que constituirão o objeto de nossa análise. A crônica dos jornais diários sobre incidentes fez vir à tona delitos, abandonos e litígios no momento de heranças, e também contradições nos grupos intermediários. O sindicato, por exemplo, é levado a gerir as guerras entre pobres: as badanti e os idosos aposentados. Todavia, a contradição mais saliente se encontra no cerne da atividade. A profissão apresenta várias facetas e, ao lado da identificação da badante com o assistido, encontramos a humilhação e o ressentimento que resultam das condições de exercício da atividade: a "domesticidade" e a "servidão".(AU)

En Italie, depuis quelques années, un nouveau métier est né en tant que réponse adaptative au vieillissement de la population: celui des "badanti". Ce terme populaire désigne les femmes immigrées travaillant au domicile des personnes âgées. Ce phénomène de société concerne quatre millions de personnes, en comptant les assistés et les travailleuses. Ces personnes se trouvent en marge de la société et sont déconsidérées. La disqualification est implicite, inscrite dans la dénomination même. "Badanti" vient du verbe "badare", qui signifie "surveiller de près", "garder": l'empathie inscrite dans le terme "care" ou "aide" n'est pas présente. Ce "welfare" fait maison, qui s'est révélé une ressource face à la carence de services publics, a fait exploser les nombreuses contradictions qui feront l'objet de notre analyse. La chronique des faits divers a fait émerger des délits, des abandons, des litiges lors des successions et aussi des contradictions dans les corps intermédiaires. Par exemple, le syndicat, est amené à gérer des guerres entre pauvres: les "badanti" et les vieux retraités. Toutefois, la contradiction la plus saillante se trouve au cœur de l'activité. Le métier présente plusieurs facettes et à coté de l'identification de la "badante" avec l'assisté, nous trouvons l'humiliation et le ressentiment qui résultent des conditions d'exercice de l'activité: la "domesticité" et la "servitude".(AU)

During the last years a new trade appeared in Italy as an adaptive answer to the problems arising from the ageing process of population: that of "badanti". This popular term designates the immigrated women working at old persons homes. This social phenomenon concerns four million people, including workers and assisted. These persons are marginalized and discredited. Discredit is implicit in the denomination itself. "Badanti" comes from the verb "badare" that means "to strictly survey", "to control": the empathy inscribed in the words "care" or "help" is not present. This contribution will analyze this homemade welfare, that, even if it is allowing to face the lack of public services, is disclosing several contradictions. Newspapers are reporting crimes, abandons, arguments for successions, and even contradictions inside mediation organizations. Trade unions have to manage, for example, wars between poor people: "badanti" and old-age pensioners. Anyways, the most sensible contradiction is at the core of the activity. The trade presents several faces and, besides the identification of the "badante" with the assisted person, we find the humiliation and resentment, which result from the conditions of domestic labour and servitude.(AU)