Universal Paperclips , a new free game from designer Frank Lantz, instead takes this to its darkly literalistic conclusion.
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Salafism -- also referred to as Wahhabism -- believes in a literalistic reading of the Koran that rejects rationalist interpretations that can engage modernity.
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Rather than sticking to a literalistic depiction of the woods of Fairyland, Robert Carsen sets his adaptation of A Midsummer Night's Dream in a more symbolic land of beds.
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This can only happen effectively if they are united in their commitment and promote non-literalistic readings of the Koran internationally, with the US, UK, Australia, Germany, France, Canada, and Italy coordinating their activities.
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Rather than sticking to a literalistic depiction of the woods of Fairyland, Carsen sets Shakespeare's beloved story in a more symbolic land of beds — in the first act on a huge and inviting one, in the second and third on a series of smaller ones that allow the characters to switch places in various couplings.
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"Hillman, J. (1990) Oedipus Variations: Studies in Literature and Psychoanalysis. Spring p.90 Hillman qualifies his many references to gods as differing from a literalistic approach saying that for him they are aides memoires, i.e. sounding boards employed "for echoing life today or as bass chords giving resonance to the little melodies of life.
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We cannot perceive God as an object which is related to a subject because God precedes the subject–object dichotomy. Thus Tillich dismisses a literalistic Biblicism. Instead of rejecting the notion of personal God, however, Tillich sees it as a symbol that points directly to the Ground of Being.Tillich, Theology of Culture, p 127-132.
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Scriptural geologists were a heterogeneous group of writers in the early nineteenth century, who claimed "the primacy of literalistic biblical exegesis" and a short Young Earth time-scale. Their views were marginalised and ignored by the scientific community of their time. They generally lacked any background in geology, and had little influence even in church circles. Many of them quoted obsolete geological writings.
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Classical evangelicals emphasize absolute divine sovereignty, forensic justification, and "literalistic" inerrancy. The second, pietistic evangelicalism, originates from the 18th-century pietist movements in Europe and the Great Awakenings in America. Pietistic evangelicals embrace revivalism and a more experiential faith, emphasizing conversion, sanctification, regeneration and healing. The third, fundamentalist evangelicalism, results from the Fundamentalist-Modernist split of the early 20th century.
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How Should We use The Great Controversy?" rejects "literalistic reading" which ignores context (Bible or EGW). Principles extracted and reaffirmed in the reader's context.See Fred Veltman, "Text and Community in Dynamic Relationship". Adventist Today 1:3 (September 1993), p16, 19One lecturer claims "The symbolic, apocalyptic prophecies have always been a playground for egomaniacs, charlatans, and the sincerely misguided who play upon human fascination for a knowledge of the future, for soothsaying and fortunetelling.
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Like his predecessor he took a "literalistic" view of Scripture – particularly in eschatology. During his 24 years of "full- time" ministry at Surrey Chapel, Norwich, he saw the congregation built up. The Church maintained its Evangelical convictions and Panton saw many conversions, which were followed by baptism and Church membership. In particular Panton's time saw the Sunday School built up to reach a peak of over 600 scholars and 60 teachers and officers.
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Many modern Christian theologians, Roman Catholic, Eastern Orthodox, and mainline Protestants, have rejected literalistic interpretations of Genesis in favour of allegorical or mythopoietic interpretations such as the literary framework view. Many Christian Fundamentalists have considered such rejection unmerited. Sir Robert Anderson wrote, "Christ and Criticism" in The Fundamentals, which wholly rejected a non-literal interpretation of Genesis by Jesus Christ. In modern times, Answers in Genesis has been a strong advocate of a literal interpretation of Genesis.
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With the eventual development of Twelverism into the more literalistic (zahir) oriented Akhbari and later Usuli schools of thought, Shiʻi Islam developed into two separate directions: the metaphorical Ismaili group focusing on the mystical path and nature of God, with the "Imām of the Time" representing the manifestation of esoteric truth and intelligible reality, with the more literalistic Twelver group focusing on divine law (sharia) and the deeds and sayings (sunnah) of Muhammad and the Twelve Imams who were guides and a light to God. Ismaili thought is heavily influenced by neoplatonism. The larger sect are the Nizaris and they recognize Aga Khan IVAga Khan IV as the 49th hereditary Imam, while other groups known as the Tayyibi branch also maintain claims of Ismāʿīlī leadership in Pakistani and Indian communities. Ismāʿīlīs can be found in Central Asia, Afghanistan, Pakistan, India, Bangladesh, Malaysia, Syria, Iran, Saudi Arabia, Yemen, Jordan, Iraq, East Africa, Angola, Lebanon, and South Africa, and have in recent years emigrated to Europe, Canada, Australia, New Zealand, the United States, and Trinidad and Tobago.
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Scriptural geologists (or Mosaic geologists) were a heterogeneous group of writers in the early nineteenth century, who claimed "the primacy of literalistic biblical exegesis" and a short Young Earth time-scale. Their views were marginalised and ignored by the scientific community of their time. They "had much the same relationship to 'philosophical' (or scientific) geologists as their indirect descendants, the twentieth-century creationists." Paul Wood describes them as "mostly Anglican evangelicals" with "no institutional focus and little sense of commonality".
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Slifkin explores traditional rabbinic perspectives in his books and discusses how they may relate to issues of interest to modern science. Slifkin is the author of numerous books dealing with the intersectionality of Torah, science and zoology. In Slifkin's approach to the reconciliation of Genesis and modern scientific theory, traditional Judaism mandates neither a literalistic approach to Biblical cosmology, nor a belief that the Talmud is always correct about scientific matters. Views similar to these were accepted by some as within the realm of Orthodox Judaism.
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Together with the majority of scholars, the other members of the group took the yili xue (義理學, "principle study") approach, which was based on literalistic and moralistic concepts. The other approach, taken by Shao alone, was the xiangshu xue (象數學, "image-number study") approach, which was based much more on iconographic and cosmological concepts. An approach to I Ching divination known as Mei Hua Yi has been attributed to him. Ssu Ma Kuang (a close friend of Shao Yung) edited the Taixuanjing by Yang Xiong (written in 10 AD).
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Kaufmann's renderings of animals are mostly realistic but incorporate expressionistic flourishes—particularly in his choices of color palette—and thus do not adhere to the more literalistic standards of accuracy that would be expected from a conventional field guide. His wildlife paintings are meant to capture "the spirit of the subject" above all, and he acknowledged that his approach sometimes resulted in conspicuous differences between his art and an animal's literal appearance. As an example, he has often noted that the book includes a painting of a purple coyote, even though the animal is not actually purple in the wild.; ; .
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Evolution contradicts a literalistic interpretation of Genesis; however, according to Catholicism and most contemporary Protestant denominations, biblical literalism in the creation account is not mandatory. Christians have considered allegorical interpretations of Genesis since long before the development of Darwin's theory of evolution, or Hutton's principle of uniformitarianism. A notable example is St. Augustine (4th century), who, on theological grounds, argued that everything in the universe was created by God in the same instant, and not in six days as a plain reading of Genesis would require. Modern theologians such as Meredith G. Kline and Henri Blocher have advocated what has become known as the literary framework interpretation of the days of Genesis.
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In the Greek literalistic understanding of a Minoan myth,Specific astrological or calendrical interpretations of the mystic mating of the "wide-shining" daughter of the Sun with a mythological bull, transformed into an unnatural curse in Hellene myth, are prone to variability and debate. in order to actually copulate with the bull, she had the Athenian artificer DaedalusDaedalus was of the line of the chthonic king at Athens Erechtheus. construct a portable wooden cow with a cowhide covering, within which she was able to satisfy her strong desire.Greek myth characteristically emphasizes the accursed unnaturalness of a mystical marriage conceived literally as merely carnal: a fragment of Bacchylides alludes to "her unspeakable sickness" and Hyginus (Fabulae 40) to "an unnatural love for a bull".
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It presents an alternative to literalistic interpretations of the Genesis narratives, which are advocated by some conservative Christians and Creationists at a popular level. Creationists who take a literalist approach have laid the charge that Christians who interpret Genesis symbolically or allegorically are assigning science an authority over that of Scripture. Advocates of the framework view respond by noting that Scripture affirms God's general revelation in nature (, ), and therefore in our search for the truth about the origins of the universe we must be sensitive to both the "book of words" (Scripture) and the "book of works" (nature). Since God is the author of both "books", we should expect that they do not conflict with each other when properly interpreted.. This was also the view of Darwin.
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