Results for 'Ayatollah Javadi Amoli'

47 found
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  1.  11
    The ontology of science in the epistemological system of the interpretive thoughts of Ayatollah Javadi Amoli.Zahra Gerami - 2020 - Metafizika:7-26.
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  2. La Philosophie Shi'ite.Sayyed Haydar Amoli, Osman Yahia & Henry Corbin - 1969 - Departement d'Iranologie de l'Institut Franco-Iranien de Recherche.
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  3.  34
    On Iranian EFL Undergraduate Students’ Perceptions of Plagiarism.Farzaneh Amiri & Seyyed Ayatollah Razmjoo - 2016 - Journal of Academic Ethics 14 (2):115-131.
    The fast growing rates of plagiarism among students in higher education has become a serious concern for academics around the world. Collecting data through semi-structured interview, this qualitative study is an attempt to investigate a group of EFL undergraduate students’ viewpoints on plagiarism, the extent to which they are informed about it and the reasons triggering them to plagiarize. Responses revealed shallow understanding of plagiarism in its various forms. The findings indicated a range of contributing factors including: instructors’ ignorance towards (...)
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  4.  16
    Contracted time and expanded space: The impact of circumnavigation on judgements of space and time.Iva K. Brunec, Amir-Homayoun Javadi, Fiona E. L. Zisch & Hugo J. Spiers - 2017 - Cognition 166 (C):425-432.
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  5.  14
    Islamic Moral Life and Threats To It.Mohsen Javadi - 2014 - Kanz Philosophia : A Journal for Islamic Philosophy and Mysticism 4 (1):125.
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  6. Ibn Sina and the status of moral sentences.Mohsen Javadi - 2007 - Topoi 26 (2):247-254.
    There are some texts about moral sentences in the Islamic logical literature especially in the logical books of Ibn Sina that have been interpreted in completely opposite ways. Relying on these texts, some scholars take Ibn Sina to be proposing a non-cognitive theory of ethics and to the contrary some scholars hold that he is a proponent of a sort of moral intuitionism. Reflecting on the alleged textual evidence in Ibn Sina’s books, I propose a middle way in the interpretation (...)
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  7.  63
    Moral Epistemology in Islamic Theology.Mohsen Javadi - 2008 - Proceedings of the Xxii World Congress of Philosophy 10:207-214.
    In this paper I will discuss the main approaches of moral epistemology in the major sects of Islamic theology; the Mu’tazilah and Shi‘ite, who formulated rationalistic ethical system between the eighth and tenth centuries, and the Ash‘arites, who developed a voluntaristic system of morality. At first the answer of Mu’tazila and Shi‘ite to the main question of moral epistemology namely the justification of moral beliefs will be discussed and compared with the intuitionism of Western ethics. Secondly the voluntarism of Ash‘arite (...)
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  8. Zagzebski’s Theory of Divine Motivation about the Relation of Religion and Morality.Mohsen Javady & Shima Shahriyari - 2015 - پژوهشنامه فلسفه دین 12 (2):25-51.
    Divine Motivation theory is an ethical theory with a theological foundation, attempting to explain the relation between religion and morality in the context of Christian theology with emphasizing on neo-Aristotelian and motivation-based ethics. This theory that is presented by Linda Zagzebski, provides a new form of virtue ethics that God's motives, especially that of love, are foundations of moral life and these motivational states are considered ontologically and explanatorily the basis for all moral properties and values. This theory uses five (...)
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  9.  10
    Analysis and Classification of Music-Induced States of Sadness.Oliver Herdson, Tuomas Eerola & Amir-Homayoun Javadi - 2023 - Emotion Review 15 (2):99-117.
    The enjoyment and pleasure derived from sad music has sparked fascination among researchers due to its seemingly paradoxical nature in producing positive affect. Research is yet to develop a comprehensive understanding of this “paradox.” Contradictory findings have resulted in a great variability within the literature, meaning results and interpretations can be difficult to derive. Consequently, this review collated the current literature, seeking to utilize the variability in the findings to propose a model of differential sad states, providing a means for (...)
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  10.  41
    Al-Ghazali'S Moral Psychology.Javadi M. Naji Z. & Mohsen Javadi - 2009 - Journal of Philosophical-Theological Research 11 (41):129-148.
    This paper is going to re-read Imam Mohammad al-Ghazali’s moral ideas in order to find the responses to the questions of moral psychology. Al-Ghazali, following the Greek and Islamic philosophers, relates each virtue or vice to a particular faculty in man’s soul. Moreover, following the Asharites, he considers the basis of moral good and badness to be religious. Furthermore, having mentioned al-Ghazali and Hume’s opinions as well as their similarities, this writing explains why al-Ghazali’s view on the moral motivation has (...)
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  11. The Ethical Dignity of Human Soul (The Reflections of Al-Ghazali and Aquinas on the Role of Belief in Human Soul in the Solution of Ethical Issues).Alizamani A. Naji Z., Javadi M. - 2009 - Wisdom and Philosophy 6 (4):69-82.
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  12.  19
    Satire in Persian Literature.Nasrin Rahimieh & Hasan Javadi - 1992 - Journal of the American Oriental Society 112 (3):526.
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  13.  52
    Ethical considerations for HIV cure-related research at the end of life.Karine Dubé, Sara Gianella, Susan Concha-Garcia, Susan J. Little, Andy Kaytes, Jeff Taylor, Kushagra Mathur, Sogol Javadi, Anshula Nathan, Hursch Patel, Stuart Luter, Sean Philpott-Jones, Brandon Brown & Davey Smith - 2018 - BMC Medical Ethics 19 (1):83.
    The U.S. National Institute of Allergies and Infectious Diseases and the National Institute of Mental Health have a new research priority: inclusion of terminally ill persons living with HIV in HIV cure-related research. For example, the Last Gift is a clinical research study at the University of California San Diego for PLWHIV who have a terminal illness, with a prognosis of less than 6 months. As end-of-life HIV cure research is relatively new, the scientific community has a timely opportunity to (...)
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  14. نسبی‌انگاری ارزش‌ها و گرایش‌های درباره خود.Peyman Jabbari, Mohsen Javadi & Muhammad Legenhausen - 2023 - فلسفه 20 (2):35-56.
    نسبی‌انگاری اخلاقی یکی از مکاتب کهن فرااخلاقی است که به وجود ویژگی‌های اخلاقی، و صدق و توجیه احکام اخلاقی می‌پردازد. با این حال، بخشی از بحث‌های مربوط به نسبی‌انگاری متوجّه معناشناسی جملات نسبی است. نظریات نسبی‌انگارانۀ سنّتی زمینه‌گرا هستند، به این معنا که احکام اخلاقی را دارای عنصری می‌دانند که به نحوی ارجاع به گوینده دارد. این دیدگاه نسبی‌انگاری را با چالش‌هایی مواجه می‌کند، از جمله این‌که اختلاف نظر که یکی از اسباب عمدۀ گرایش به نسبی‌انگاری است، به سوء تفاهم (...)
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  15.  30
    Processing speed enhances model-based over model-free reinforcement learning in the presence of high working memory functioning.Daniel J. Schad, Elisabeth Jã¼Nger, Miriam Sebold, Maria Garbusow, Nadine Bernhardt, Amir-Homayoun Javadi, Ulrich S. Zimmermann, Michael N. Smolka, Andreas Heinz, Michael A. Rapp & Quentin J. M. Huys - 2014 - Frontiers in Psychology 5.
  16.  36
    Social Risk Perceptions of Genetically Modified Foods of Engineers in Training: Application of a Comprehensive Risk Model.Sedigheh Ghasemi, Mostafa Ahmadvand, Ezatollah Karami & Ayatollah Karami - 2020 - Science and Engineering Ethics 26 (2):641-665.
    This survey was conducted in 2017 to investigate factors influencing social risk perception of biotechnologists and plant breeders in training toward GM food based on a conceptual model. A random sample of 210 biotechnologists and plant breeders in training was studied. Confirmatory factor analysis and the reliability tests have been used to verify the uni-dimensionality of the measurement scale, SEM also was carried out to determine the most parsimonious models with the best fit for social risk perception of GM foods (...)
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  17.  21
    Chronologically organized structure in autobiographical memory search.Iva K. Brunec, Martin J. Chadwick, Amir-Homayoun Javadi, Ling Guo, Charlotte P. Malcolm & Hugo J. Spiers - 2015 - Frontiers in Psychology 6.
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  18. Active Objectivism: Analyzing Tabatabai's View on the Meaningful Life.Seyyede Zahra Rashidifard, Reza Akbari & Mohsen Javadi - 2018 - Journal of Philosophical Investigations at University of Tabriz 12 (24):259-269.
    Tabatabai’s theory about the meaning of life can be referred to as active objectivism, where a man plays an important role in achieving the meaningful life, rather than merely discovering the divine view about his existence. If the man chooses the divine purpose from a “real life” perspective as his meaning of life, God’s purpose and man’s purpose will converge in order to shape a meaningful life and the ultimate achievement of Pure Life. However, if he chooses the unreal counterpart, (...)
     
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  19. Active Objectivism: Analyzing Tabatabai’s View on the Meaningful Life.Seyyede Zahra Rashidifard, Reza Akbari & Mohsen Javadi - 2018 - Journal of Philosophical Investigations 12 (24):259-269.
    Tabatabai’s theory about the meaning of life can be referred to as active objectivism, where a man plays an important role in achieving the meaningful life, rather than merely discovering the divine view about his existence. If the man chooses the divine purpose from a “real life” perspective as his meaning of life, God’s purpose and man’s purpose will converge in order to shape a meaningful life and the ultimate achievement of Pure Life. However, if he chooses the unreal counterpart, (...)
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  20.  44
    The Ayatollah Khomeini and His Concept of an Islamic Republic.Beatrice Zedler - 1981 - International Philosophical Quarterly 21 (1):83-98.
  21. Ayatollah Khomenei.Mojtaba Mahdavi - 2018 - In John L. Esposito & Emad Eldin Shahin (eds.), Key Islamic political thinkers. New York, NY: Oxford University Press.
     
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  22.  9
    An open letter to ayatollah hashemi-shahroudi from human rights watch.Megally Hanny - 2000 - Social Research: An International Quarterly 67 (4):5.
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  23.  13
    A Zizekian Attempt to Find a Way into Iranian Progressive Reformism through a Comparative Analysis of the Figures of Ayatollah Khomeini and Qassem Soleimani.Ali Mehraein - 2021 - International Journal of Žižek Studies 15 (2).
    The problem which is both created and tackled by this article is that although it advocates the Iranian progressive reformism as the most preferable political force in Iran, it simply does not find reformists’ own formulation of their “competitive advantage” convincing enough. Thus, to provide an argument for Iranian progressive reformism this article not only strives to explain one of the latest Iranian reformists’ mistakes through the Lacanian concept of imaginary identification as elaborated upon by Slavoj Zizek, but also to (...)
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  24.  24
    Necessity of Reinterpretation of Sharia in the Thoughts of a Grand Ayatollah: Saanei’s Response to the Challenge of Human Rights in Islam.Masoumeh Rad Goudarzi & Alireza Najafinejad - 2019 - Muslim World Journal of Human Rights 16 (1):27-49.
    The common method of the traditional Islamic Jurisprudence in seminaries has been challenged by Ayatollah Yousef Saanei, one of the ten prominent Iranian Grand Ayatollahs. Saanei is well known for attempting to institutionalize a new method of Ijtihad, known as searching Ijtihad, which seeks to reconsider the common mode of understanding religious texts and jurisprudential inferences. His experiences of observing the systematic ineffectiveness and discrimination in popular jurisprudence regarding women’s rights, family, and religious minorities persuaded him to take scientific (...)
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  25. Farhad KHOSROKHAVAR, Avoir vingt ans au pays des ayatollahs. Vivre dans la ville sainte de Qom.Marie Ladier-Fouladi - 2009 - Cahiers Internationaux de Sociologie 127:359.
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  26.  12
    Act One to the End: Ask the Ayatollah, a Play.Roxanne Varzi - 2019 - Comparative and Continental Philosophy 11 (2):178-197.
    ABSTRACTThis play is based on the author’s ethnographic and archival research on the French philosopher Henry Corbin’s years in Tehran, Iran. Corbin taught in Tehran between 1947 and 1978 at the Institute of Philosophy, which he founded. The play is a dialogue between a fictional university student, Ali, and his mentor, the French philosopher Henry Corbin, with interjections from the angel of history. Ali is trying to come to grips with his love of Islamic mystical philosophy and its dangerous appropriation (...)
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  27.  47
    Between Universalism and Fundamentalism: A Critique on the Position of Conservative Shia Clergy on Human Rights in the Islamic Republic of Iran.Mostafa Khalili & Jalal Peykani - 2020 - Muslim World Journal of Human Rights 17 (1):105-126.
    The Islamic Republic of Iran is unsecular and follows religious interpretations from Shia Islam in deciding the laws of the land. In recent decades, the strengthening of civil society in the country has shaped various political debates on human rights among secular intellectuals and reflected in the discourse of some religious figures as well. While the regime has officially adopted the Cairo Declaration on Human Rights in Islam (CDHRI) since 1990, different views on the Islamic human rights and its social (...)
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  28. آثار جدید درباره معناى زندگى (Persian: 'Recent Work on the Meaning of Life’).Thaddeus Metz - 2003 - Naqd Va Nazar: Quarterly Journal of Philosophy and Theology 8 (29-30):266-313.
    Persian translation by Mohsen Javadi of 'Recent Work on the Meaning of Life' (first published in Ethics 2002).
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  29. The Improbability of God.Richard Dawkins - 1998 - Free Inquiry 18.
    Imams and ayatollahs oppress women in his name. Celibate popes and priests mess up people's sex lives in his name. Jewish shohets cut live animals' throats in his name. The achievements of religion in past history - bloody crusades, torturing inquisitions, mass-murdering..
     
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  30.  63
    Foucault and the Iranian Revolution: Gender and the Seductions of Islamism.Janet Afary & Kevin B. Anderson - 2005 - Chicago: University of Chicago Press. Edited by Kevin Anderson & Michel Foucault.
    In 1978, as the protests against the Shah of Iran reached their zenith, philosopher Michel Foucault was working as a special correspondent for _Corriere della Sera_ and _le Nouvel Observateur_. During his little-known stint as a journalist, Foucault traveled to Iran, met with leaders like Ayatollah Khomeini, and wrote a series of articles on the revolution. _Foucault and the Iranian Revolution _is the first book-length analysis of these essays on Iran, the majority of which have never before appeared in (...)
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  31.  6
    Affirming: letters 1975-1997.Isaiah Berlin - 2015 - London: Chatto & Windus. Edited by Henry Hardy, Mark Pottle & Nicholas Hall.
    ‘IB was one of the great affirmers of our time.’ John Banville, New York Review of Books The title of this final volume of Isaiah Berlin’s letters is echoed by John Banville’s verdict in his review of its predecessor, Building: Letters 1960–75, which saw Berlin publish some of his most important work, and create, in Oxford’s Wolfson College, an institutional and architectural legacy. In the period covered by this new volume (1975–97) he consolidates his intellectual legacy with a series of (...)
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  32.  18
    Transsexuality in Contemporary Iran: Legal and Social Misrecognition.Zara Saeidzadeh - 2016 - Feminist Legal Studies 24 (3):249-272.
    Sex change surgery has been practised in Iran under Ayatollah Khomeini’s fatwa in 1982. Therefore, a medical and judicial process of transition has been regulated accordingly. However, this has not resulted in either the legalization of sex change surgery, nor in the recognition of transsexual identity within Iranian substantive law. Sex change surgery is allowed through Islamic law, rather than substantive law, in response to the existing social facts and norms, on the one hand, and structural cooperation with medical (...)
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  33.  13
    A mirror for the crowds: the mediated terrain of political leadership in post-revolutionary Iran.Naveed Mansoori - 2024 - Contemporary Political Theory 23 (2):249-268.
    This article examines crowds, leaders, and media after the 1979 Revolution of Iran. It focuses on media that contests hegemonic power by acting as a “guide” for an otherwise “leaderless movement,” especially in contexts where conventional “guides” are illegitimate or absent. It argues that such media reveals the partisan reality of political order obscured by the myth of leadership, the idea that the presence of a leader implies a political order. I focus on International Women’s Day 1979 when crowds protesting (...)
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  34.  54
    Two Shi‘i Jurisprudential Methodologies to Address Medical and Bioethical Challenges: Traditional Ijtihād and Foundational Ijtihād.Hamid Mavani - 2014 - Journal of Religious Ethics 42 (2):263-284.
    The legal-ethical dynamism in Islamic law which allows it to respond to the challenges of modernity is said to reside in the institution of ijtihād (independent legal thinking and hermeneutics). However, jurists like Mohsen Kadivar and Ayatollah Faḍlalla have argued that the “traditional ijtihād” paradigm has reached its limits of flexibility as it allows for only minor adaptations and lacks a rigorous methodology because of its reliance on vague and highly subjective juridical devices such as public welfare (maṣlaḥa), imperative (...)
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  35.  20
    نقش شانس در سعادت آدمی با نظر به دیدگاه جولیا آناس.نغمه پروان & محسن جوادی - 2018 - Journal of Philosophical Theological Research 20 (76):1-20.
    وارد کردن شانس به حوزۀ اخلاق به این معناست کهعواملی خارج از کنترل شخص‌ در سعادت‌مندی او دخیل‌ و دارای تأثیر‌اند. از آن‌جا که ارسطو نیل به سعادت را به داشتن فضایل و بهره‌مندی از خواسته‌های بیرونی منوط کرده و «خوش‌بخت بودنِ طبیعی انسان‌ها» را نیز مسئله‌ای اخلاقی انگاشته است، به‌ نظر می‌رسد به‌نوعی شانسِ محیطی و نهادینه را به سعادت آدمی راه داده است، اما با این همه، شانس را در ارزیابی مسئولیت و شأن اخلاقی فرد مؤثر ندانسته است. (...)
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  36. Let Liberty Transform Palestinians, Too.Scott Atran - unknown
    In September President Bush reasserted his commitment to the "road map" for Middle East peace, launched in 2003 to achieve a comprehensive Israeli-Palestinian agreement by 2005. He called on Palestinians to renounce terrorism, implicitly urged world leaders to cut ties to Yasser Arafat, and appealed to Israel to end "the daily humiliation" of Palestinians. He framed his remarks within an overall appeal for democracy in the Arab world, citing Iraq as a model of the "transformational power of liberty." In fact, (...)
     
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  37.  8
    Speaking of Motherhood.Elizabeth M. Bucar - 2006 - Journal of the Society of Christian Ethics 26 (2):93-123.
    IN THIS ESSAY, I PROPOSE A DISTINCT APPROACH TO ETHICS—COMPARAtive rhetoric—that attempts to analyze moral discourse at the intratradition and intertradition levels. Drawing on Aristotle's classification of modes of rhetoric, I demonstrate how the epideictic mode helps conceptualize moral discourse as attempting to convince and motivate through persuasion, even as it assumes as audience of adherence. I then elaborate a method of technical rhetorical analysis, drawing on the work of Stephen Toulmin and Chiam Perelman. This method is applied to two (...)
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  38.  11
    Political and Epistemological Theories in Pre-modern and Modern Shīʿī Thought.Giovanni Carrera - 2019 - Journal of World Philosophies 4 (2):154-157.
    Over the last few decades the study of Shīʿī Islam has witnessed a growing interest in specific aspects and perspectives of Shīʿī philosophers and theologians. The monograph authored by Sayeh Meisami focuses on the views of two of the most influential thinkers in Shīʿī, namely the eleventh century Ismāʿīlī thinker Ḥāmid al-Kirmānī and the Twelver mystic and thinker Ṣadr al-Dīn al-Shīrāzī, better known as Mullā Ṣadrā. Throughout the five chapters, the textual comparative analysis of their thought shows how multifaceted epistemological (...)
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  39.  30
    The Empirical Author: Salman Rushdie's The Satanic Verses.Anthony Close - 1990 - Philosophy and Literature 14 (2):248-267.
    In lieu of an abstract, here is a brief excerpt of the content:Anthony Close THE EMPIRICAL AUTHOR: SALMAN RUSHDIE'S THE SATANIC VERSES HOBBES, comparing the author ofan action to the owner ofgoods, asserts, "And as the right of possession, is called dominion; so the right of doing any action, is called authority" (Leviathan, Book I, chap. 16). My purpose in this essay is to apply this Hobbesian maxim to the relation Author/Text, expanding somewhat Hobbes's notion of authority. I presuppose that (...)
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  40.  21
    By what authority? On what grounds does humanism disavow the supernatural?John F. Crosby - 2010 - Essays in the Philosophy of Humanism 18 (2):17-24.
    The authority of humanism is emphatically not an authority based on intuition, spiritual awakening, personal revelation or epiphanies, scriptural witness of whatever faith, pseudo science, astrology, consensus, endorsements, testimony of enlightened gurus, swamis, pastors, priests, ayatollahs, Buddhist monks, or even justices of the Supreme Court of the United States. The central thesis of this essay is to identify the specific authority underlying the humanist claim which states that “Humanism is a progressive philosophy of life that, without supernaturalism, affirms our ability (...)
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  41.  10
    A New Source on the Saljūqs of Rūm and their Persian Chancery: Manuscript 11136 of the Marʿashī Library.David Durand-Guédy - 2022 - Der Islam: Journal of the History and Culture of the Middle East 99 (1):113-141.
    At the end of the twentieth century, the Ayatollah Marʿashī Najafī Library acquired a fourteenth-century manuscript of munshaʾāt previously held in a private collection. This composite multitext manuscript contains about two hundred letters sent by or to officials of the Rūm Saljūq sultanate in the thirteenth century. The letters include official and private correspondence as well as decrees of nomination. They are all in Persian. This article is a first study of the codicological features, structure, and contents of this (...)
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  42.  7
    Le gouvernement divin: islam et conception politique du monde: théologie de Mullā Ṣadrā.Christian Jambet - 2016 - Paris: CNRS éditions.
    " Dieu est le souverain de l'univers parce qu'il est son créateur et il gouverne le monde terrestre par l'intermédiaire de ses prophètes dont le meilleur Mahomet ". Cet article de foi universellement reconnu en islam se prête à bien des interprétations. Ainsi, selon l'islam chiite, cette souveraineté divine est relayée sur la terre par les prophètes, mais aussi par les douze imams qui possèdent l'exclusivité de l'autorité politique et spirituelle après la mort de Mahomet. L'ayatollah Khomeiny, fondateur de (...)
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  43.  5
    Toleration.Stephen Macedo - 2017 - In Robert E. Goodin, Philip Pettit & Thomas Pogge (eds.), A Companion to Contemporary Political Philosophy. Oxford, UK: Blackwell. pp. 813–820.
    More than three hundred years after the case for toleration received classic expositions in writings by Pierre Bayle, John Locke and others, the grounds and limits of toleration remain hotly contested. While broad principles of religious toleration reign in most Western nations and elsewhere, the freedom to contest and reject dominant religious and political views is sharply limited in many places. The term ‘fundamentalism’ was originally coined by Protestant anti‐modernists and biblical literalists. It has since come to be applied to (...)
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  44.  33
    To Be a Courtier in the Islamic Republic of Iran.Omid Payrow Shabani - 2015 - Political Theory 43 (4):427-450.
    The Islamic Republic of Iran is no doubt an autocratic regime, where the supreme leader, Ayatollah Khamanie, has taken it upon himself to micromanage the suppression of the opposition for many years. In this respect and in the eyes of most Iranians, the resignation and submission of the Iranian reformists, including the former president Mohammad Khatami, is puzzling if not downright treacherous. By appropriating the insight of an Italian Renaissance writer, Baldassare Castiglione, in his book, Il Libro del Cortegiano (...)
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  45.  11
    A inf'ncia no cinema de Abbas kiarostami.Darian Soheil Rahnamaye Rabbani & Julio Groppa Aquino - 2019 - Childhood and Philosophy 15:01-28.
    This article analyzes the theme of childhood in the films of Abbas Kiarostami in the context of the 1979 Iranian Revolution, which toppled the secular, modernizing regime of Shah Reza Pahlavi and ended in the establishment of Islamic Republic of Iran under the leadership of Ayatollah Khomeini. It pays special attention to the Institute for the Cultural Development of Children and Adolescents, or Kanun. Founded during the Shah’s regime with the objective of creating educational materials, Kanun played an important (...)
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  46.  4
    Islam as power: Shiʻi revivalism in the oeuvre of Muḥammad Ḥusayn Faḍlallāh.Bianka Speidl - 2020 - New York: Routledge, Taylor & Francis Group.
    Providing an in-depth and extensive analysis of the concept of power as articulated by Muhammad Husayn Fadlallah (1935-2010), this case study analyses the systemic conceptualization of power and his argumentation of sacralizing Islamised power. The volume also offers a quick overview of how the concept was understood and articulated by other Shiʻite jurists such as Ayatollah Khomeini. Examining Fadlallah's oeuvre, in particular his seminal book Islam and the Logic of Power [al-Islam wa-mantiq al-quwwa], this book focuses on the narrative (...)
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  47. The Poetry of Jeroen Mettes.Samuel Vriezen & Steve Pearce - 2012 - Continent 2 (1):22-28.
    continent. 2.1 (2012): 22–28. Jeroen Mettes burst onto the Dutch poetry scene twice. First, in 2005, when he became a strong presence on the nascent Dutch poetry blogosphere overnight as he embarked on his critical project Dichtersalfabet (Poet’s Alphabet). And again in 2011, when to great critical acclaim (and some bafflement) his complete writings were published – almost five years after his far too early death. 2005 was the year in which Dutch poetry blogging exploded. That year saw the foundation (...)
     
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