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The Abbott FreeStyle Libre® flash glucose monitoring system is a novel sensor‐based, factory‐calibrated device that allows individuals with diabetes to monitor their interstitial glucose levels, capture up to 8 hours of interstitial glucose data, and predict future changes in interstitial glucose by scanning a temporary implantable glucose sensor with a reader device or compatible mobile phone. The study aim was to determine whether use of a flash glucose monitoring system had an impact on quality of life and to explore why this was the case. Raw data were collected as part of a brief semi‐structured interview supported by the ABCD FreeStyle Libre Follow‐Up Visit Data Collection form. Data were collected pragmatically at outpatient clinic follow‐up visits, and the first 40 patients to complete six months of continuous use were included in the study. Feedback on use of the device was overwhelmingly (although not unanimously) positive. A number of basic themes were identified independently by the investigators, which were then grouped into four organising themes: Contrast with capillary blood glucose monitoring; Impact on hypoglycaemia experience; Glycaemic control and complications; and Improved wellbeing and quality of life. These themes are analysed and illustrated in the article.

A number of writers have recently challenged the notion of the demonic as mere superstition, arguing for a need to understand the demonic in terms of the often-obscured ways in which it operates in relation to contemporary thought and critique. Building on this, this paper offers an analysis of the demonic as a rhetorical concept. Moving beyond the notion of the demonic as simply a trope at the disposal of a speaker or writer, the paper explores how the expression of the demonic performs a more foundational, repetitive, and indeed, deceptively banal role in shaping the discourses it inhabits. This precedes and frames the ethico-political discourses on evil commonly associated with demonology today.

iven that, for the past thirty years or so, there has appeared a seemingly limitless range of approaches to the “problem of woman” in Nietzsche’s writing, it is somewhat surprising that his oft-cited philosophical mentor, Arthur Schopenhauer, has largely escaped the same scrupulous attention. Indeed, the idea that Schopenhauer despised women has gone relatively unchallenged in general philosophical literature from around the 1930’s onwards. Schopenhauer’s role as an “arch-misogynist” serves as an unproblematic background figure or frame of reference to the more unsavoury elements of texts by the likes of Nietzsche, Freud and so on. For example, in Francis Nesbitt Oppel’s recent work on Nietzsche, Schopenhauer’s texts are cited as a means to interpreting Nietzsche’s “misogyny” as ironic: in order to analyse Nietzsche’s writing on women as an ironic play on misogyny, there is a need for an “original” misogyny to supply the object of such an irony. Schopenhauer, in brief citation, serves as a ready example of such “original” misogyny, without the need for direct interpretative engagement.2 On closer inspection, there remains a notable absence of detailed analysis of Schopenhauer’s misogyny, and his infamous essay “On Women.”3 Along with his poodle Atma, it is common to find “On Women” as defining a certain caricature of Schopenhauer, but a caricature that would seem of little constructive interest to scholarship. Christopher Janaway’s argument that Schopenhauer’s views on women hold “no very interesting connection with his philosophy,”4 and D. W. Hamlyn’s claim that it is possible to ignore the misogynistic comments of Schopenhauer completely, as they bear no relevance

Referencing ‘Simone de Beauvoir’ is to reference a stage in the history of feminist philosophy; when one cites the name ‘Simone de Beauvoir’, as the signature of The Second Sex, one is also citing ...