Certainly metaphorical; most make claims that are either implicitly or directly contradicted by evidence, and no person of the cultures that spawned them knew of how lightning happened, let alone understood the mechanisms of stellar and planetary formation, nor of of the Big Bang.
Many of the people who believed in them took them literally. The Torah's creation-narrative (Genesis ch.1) has, traditionally, always been understood literally.
A summary of this Creation-narrative is that, day by day, God created the universe and everything in it (Genesis ch.1).God created the universe out of nothing (Exodus 20:11, Isaiah 40:28; Rashi commentary to Genesis 1:14; Maimonides' "Guide," 2:30). Note that the Torah, in describing the Creation, deliberately employs brevity and ellipsis, just as it does in many other topics. See the Talmud, Hagigah 11b.
On day 1: God created the universe in general, light, and this Earth. The light was not the same as that of the sun. Rather, it was light that God created before the sun, and which emanated from a point in space without any physical source; like what we might term a "white hole."
On day 2: God created the separation between the Earth and the upper atmosphere.
On day 3: God separated the continents from the oceans, and created plants.
On day 4: God created the sun, moon, and stars.
On day 5: God created birds and fish.
On day 6: God created animals and people.
On day 7: God ceased creating, thereby creating the concept of rest.
See also:
Is there evidence for Creation?
The Genesis creation stories can hardly be literal accounts. Leon R. Kass explains in The Beginning of Wisdom: Reading Genesis, that the second creation story (Genesis 2:4b-25) departs from the first (Genesis 1:1-2:4a)not only in content but also in tone, mood and orientation, although pious readers, believing that the text cannot contain contradictions, ignore the major disjunctions between the two creation stories and tend to treat the second story as the fuller, more detailed account of the creation of man that the first story simply reported. He says we can learn most from the story of Adam and Eve by regarding it as a mythical yet realistic portrait of permanent truths about our humanity, rather than as a historical yet idealised portrait of a blissful existence we once enjoyed but lost.
That some people believe them as literal truth.
Metaphorically, justice can be seen as establishing fairness, equality, and righteousness, which can ultimately lead to harmony and peace in society. However, striving for justice should not come at the expense of peace, as peaceful resolutions and understanding can sometimes be more effective in addressing conflicts and fostering long-term stability. Both justice and peace are vital elements in creating a just and equitable society.
departing from a literal use of words; metaphorical
By acts of thievery. Both literal and metaphorical.
aesopic
of or involving a figure of speech, especially a metaphor; metaphorical and not literal
Literal: fair, cute Metaphorical: sweet, bright.
Literal language does not have a figurative meaning but instead sticks to the original definition of the word. It is not metaphorical or ironic in any sense of use.
Literal language does not have a figurative meaning but instead sticks to the original definition of the word. It is not metaphorical or ironic in any sense of use.
A literal truth is a statement or fact that is true exactly as it is stated, without any metaphorical or symbolic interpretation. It is a fact that is objective and accurate in a straightforward manner.
three de-creation stories are Cain and Abel, Adam and Eve, and the tower of Babel
Toni Morrison intends for her stories to work on both the literal level, where events and characters are described, and the symbolic or metaphorical level, where deeper themes, emotions, and societal issues are explored through the narrative. By utilizing these two levels simultaneously, Morrison creates rich, complex stories that resonate with readers on multiple levels.