82 Sentences With "non literal" | Random Sentence Generator

And really how non-literal it is to her life story, like, Mom, this is artistic expression.

Jacobus contextualizes these habits with Dadaist collage techniques, Mallarmé's typographical experiments, and Ezra Pound's non-literal translations of poetry.

" After he had said he was "Absolutely certain there was non-literal copying" in several cases, I just wanted to shout "You lie!

But Trump's suggestion that Obama only sent "pillows and sheets" was false, though it may perhaps have been intended as non-literal language.

One journalist has suggested that all comments disparaging whites should be taken as satirical and non-literal, while those directed against minority groups should not.

This makes it possible for the museum visitor who is initially seduced by the story structure of the exhibition to be slowly moved toward abstract and non-literal forms that nevertheless are produced by way of intimate connections with the state.

Take, for example, image recognition, which relies on a particular type of neural network known as the convolutional neural network (CNN) — so called because it uses a mathematical process known as convolution to be able to analyze images in non-literal ways, such as identifying a partially obscured object or one that is viewable only from certain angles.

Software is considered a literary work for the purposes of copyright law, and non-literal elements of literary works are protected under copyright. As such, non-literal elements of software are also protected. The question at hand was to what extent are the non-literal elements protected. Copyright protects the expression of an idea but not the idea itself.

Comprehensive non-literal similarity may occur even in the absence of verbatim duplication of copyrighted elements when, in the words of J. Thomas McCarthy's McCarthy's Desk Encyclopedia of Intellectual Property, one work appropriates "the fundamental structure or pattern" of another. Judge John M. Walker, Jr. of the U.S. Court of Appeals for the Second Circuit noted in Arica v. Palmer that a court may find copyright infringement under the doctrine of "comprehensive non-literal similarity" if "the pattern or sequence of the two works is similar".Arica v.

When the properties of that exhaust are measured, such as its thermal energy, spectral analysis of its light (i.e., spectrometry), etc., those properties become a new signature in the MASINT database. MASINT has been described as a "non-literal" discipline.

In the appeal, CA disputed the district court's finding that the OSCAR 3.5 did not have substantial similarity to CA's ADAPTER. They claimed that the district court did not apply a proper test that took into consideration the copying of non-literal elements of computer software. They claimed that despite the clean room rewrite, there was substantial similarity in the structures of ADAPTER including flow charts, inter-modular relationships, parameter lists, macros, and services obtained from the operating system. To approach this issue, the court fully supported the claim that non-literal elements of software are protected under copyright.

Franklin Computer Corp.Apple Computer, Inc. v. Franklin Computer Corp. , 714 F.2d 1240 (3d Cir. 1983). among others). The issue in this case is whether and to what extent copyright protects non-literal elements of program code, the structure, sequence and organization of the program.

As an example [from Brownell et al. (1986)], when presented with the sentence, “Barbara became too bored to finish the history book, both RHD subjects and control subjects assumed Barbara was reading the book. However, when subjects were then presented with a second sentence, “She had already spent five years writing it,” control subjects altered their initial inference, whereas RHD subjects demonstrated great difficulty revising their inferences and drawing a broad, revised conclusion about the information at hand. RHD patients' difficulty with understanding non-literal meanings is also a significant cause of discourse impairment. As noted above, right hemisphere damage affects understanding of figurative language such as idioms, as a result of the right hemisphere’s role in activating non-literal and peripheral meanings.

A popular non-literal translation called "Rock of Ages", is based on the German version by Leopold Stein (1810–1882), and was written by Talmudic linguist Marcus Jastrow and Gustav Gottheil."Maoz Tzur (Rock of Ages)" at Jewish Heritage Online Magazine. Retrieved January 13, 2006. These are the original English lyrics,Chanukah Songs - German Maoz Tzur at Chazzanut.com.

Following the Altai case, the AFC method has been widely adopted. Since 1992, every court to deal with the issue of determining substantial similarity in the non-literal aspects of computer programs has chosen the AFC method over the Whelan method.Lemley 2006, p. 54. The analysis of the filtration step has been endorsed by courts in Canada and France.

Oakerhater was the first and one of the most prolific, artists in the group. Oakerhater's drawings are considered by critics to be sophisticated in composition and subject content. These artworks are highly collectible today. He often signed his works "Making Medicine," a non-literal English translation of his Cheyenne name, Sun Dancer, which the military had assigned him upon his arrest.

At 1 Samuel 24:3, The Living Bible has "Saul went into the cave to go to the bathroom", using a contemporary North American euphemism where the original Hebrew (also a euphemism) literally translates as "to cover his feet". In the British edition of The Living Bible, this wording was changed to "to relieve himself", which is also found in most other non-literal English translations.

He studied theology in Bremen, Groningen and Leiden, and taught theology, mathematics, and Hebrew at Herborn (1651–53), Duisburg (1653–55), Nijmegen (1655–1671) and Leiden (1671–1687). Starting from his 1653 publication Dissertationes Duæ he defended a non-literal interpretation of the Bible texts that were quoted by Voetius to prove the unscriptural nature of Descartes' Copernican beliefs, and tried to reconcile philosophy and theology.

MASINT was recognized as a formal intelligence discipline in 1986. Another way to describe MASINT is "a 'non- literal' discipline. It feeds on a target's unintended emissive byproducts, the 'trails' of thermal energy, chemical or radio frequency emission that an object leaves in its wake. These trails form distinct signatures, which can be exploited as reliable discriminators to characterize specific events or disclose hidden targets".

Electro-optical MASINT involves obtaining information from emitted or reflected energy, across the wavelengths of infrared, visible, and ultraviolet light. Electro-optical techniques include measurement of the radiant intensities, dynamic motion, and the materials composition of a target. These measurements put the target in spectral and spatial contexts. Sensors used in electro-optical MASINT include radiometers, spectrometers, non-literal imaging systems, lasers, or laser radar (LIDAR).

Altai, Inc., 982 F.2d 693 (2d Cir. 1992)Computer Associates International, Inc. v. Altai, Inc., 982 F.2d 693, (2d Cir. 1992). is a decision from the United States Court of Appeals for the Second Circuit that addressed to what extent non-literal elements of software are protected by copyright law. The court used and recommended a three-step process called the Abstraction-Filtration-Comparison test.

Formulaic language (previously known as automatic speech or embolalia) is a linguistic term for verbal expressions that are fixed in form, often non- literal in meaning with attitudinal nuances, and closely related to communicative-pragmatic context. Along with idioms, expletives and proverbs, formulaic language includes pause fillers (e.g., "Like", "Er" or "Uhm") and conversational speech formulas (e.g., "You've got to be kidding," "Excuse me?" or "Hang on a minute").

An idiom is a phrase or expression that typically presents a figurative, non- literal meaning attached to the phrase; but some phrases become figurative idioms while retaining the literal meaning of the phrase. Categorized as formulaic language, an idiom's figurative meaning is different from the literal meaning.The Oxford companion to the English language (1992:495f.) Idioms occur frequently in all languages; in English alone there are an estimated twenty-five thousand idiomatic expressions.Jackendoff (1997).

The Pharisees and Sadducees had differed over the interpretation of the Biblocal canon. The Sadducees adopted a stricter literal interpretation of the Bible against the Pharisaic stress on the Oral Torah and a non-literal interpretation of the written Torah with the usage of the oral Torah. Such interpretation advanced far beyond the literal interpretations. Later the sages of the Mishnah and Talmud continued with constructing a framework of interpreting the Torah homiletically.

Monitor on Psychology, 32(10), 61.Quintana, S. M., Castaneda- English, P., & Ybarra, V. C. (1999). Role of perspective-taking abilities and ethnic socialization in development of adolescent ethnic identity. Journal of Research on Adolescence, 9, 161-184. This development contains five stages of ethnic perspective-taking ability, including (1) physicalistic and observable perspective, (2) literal perspective, (3) non-literal and social perspective, (4) group perspective and (5) multicultural perspective of ethnicity.

A number of tests have been devised to determine substantial similarity. These may rely one or both of expert or lay observation and may subjectively judge the feel of a work or critically analyze its elements. Noted copyright authority Melville Nimmer describes two different tests for substantial similarity, "fragmented literal similarity" and "comprehensive non-literal similarity", which have been widely adopted and utilized by U.S. courts. Either test may result in a finding of infringement.

Only patent law can protect the behavior of a computer program. Competitors may create programs that provide essentially the same functionality as a protected program as long as they do not copy the code. The trend has been for courts to say that even if there are non-literal SSO similarities, there must be proof of copying. Some relevant court decisions allow for reverse-engineering to discover ideas that are not subject to copyright within a protected program.

The Abstraction-Filtration-Comparison test (AFC) is a method of identifying substantial similarity for the purposes of applying copyright law. In particular, the AFC test is used to determine whether non-literal elements of a computer program have been copied by comparing the protectable elements of two programs. The AFC test was developed by the United States Court of Appeals for the Second Circuit in 1992 in its opinion for Computer Associates Int. Inc. v. Altai Inc.

Lastly, the test was developed to assess the ability to differentiate between literal and non-literal conversational remarks. The test is divided into three parts to measure; emotion, social inference – minimal, and social inference enriched. The test is composed of scenes, or vignettes, and those being assessed are asked to identify the emotions, a, feelings, beliefs, intentions, and meanings of the interactions. They are also assessed on more complex interactions to assess ability to interpret sarcasm.

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.

He also lampoons people who use the word literally to describe non-literal situations. The song highlights other common prescriptions: Yankovic mentions the usage of less versus fewer, and the use of "to whom" as opposed to "to who". Spelling is also brought up, as he states that there is no "x" in the word espresso (n.b. expresso). Regarding punctuation, he comments on the use of "it's" as a possessive instead of the correct "its," and the optional use of the Oxford comma.

Aspects of dance choreography include the compositional use of organic unity, rhythmic or non-rhythmic articulation, theme and variation, and repetition. The choreographic process may employ improvisation for the purpose of developing innovative movement ideas. In general, choreography is used to design dances that are intended to be performed as concert dance. The art of choreography involves the specification of human movement and form in terms of space, shape, time and energy, typically within an emotional or non-literal context.

The issue of the tzimtzum underpinned the new, public popularisation of mysticism embodied in 18th century Hasidism. Its central doctrine of almost- Panentheistic Divine Immanence, shaping daily fervour, emphasised the most non-literal stress of the tzimtzum. The systematic articulation of this Hasidic approach by Shneur Zalman of Liadi in the second section of Tanya, outlines a Monistic Illusionism of Creation from the Upper Divine Unity perspective. To Schneur Zalman, the tzimtzum only affected apparent concealment of the Ohr Ein Sof.

Joseph argues there lies a culture of romanticizing celebrity suicides and grapples with the idea that perhaps some artists who choose to leave the world do so with their legacy in mind. These cultural tendencies communicate a message that "an earlier grave is an optional way." Tyler Joseph closes the song by pleading for suicide not to be glorified and to suggests paying respects to the elderly who have remained alive. During his songs, Joseph often engages audiences in a non-literal approach.

Some critics have said that this approach sometimes results in an English rendering that is as much an explanation as it is a translation. In this regard, one critic likened the ArtScroll volumes to "non-literal" targumim, which interpreted as well as translated the Bible. One distinctive feature of the ArtScroll series is the way in which it renders the four-letter name of God, . Most English translations represent this name by the phrase "the Lord"; ArtScroll uses the Hebrew word "Ha-Shem" instead.

The court there suggested identifying the main function of a program as the idea and everything that is not strictly necessary for the purposes of the idea can be considered expression. The Altai court declined to follow this method, noting that the Whelan method "did not place enough emphasis on practical considerations".Altai, para. 72. The AFC test was devised to handle that issue; it is a method for determining whether substantial similarity exists between two computer programs, especially in non-literal elements of the program.

Additionally, the work focuses on the idea of "hunger", both in a literal and in a spiritual sense. After wandering in the wilderness for forty days, Jesus is starving for food. Satan, too blind to see any non-literal meanings of the term, offers Christ food and various other temptations, but Jesus continually denies him. Although Milton's Jesus is remarkably human, an exclusive focus on this dimension of his character obscures the divine stakes of Jesus's confrontation with Satan; Jesus emerges victorious, and Satan falls, amazed.

To Chaim Volozhin and Mitnagdism, God relates to the world as it is through His transcendence. Divine immanence - the way God looks at physical Creation, is Monistic, nullifying it into illusion. Divine Transcendence - the way Man perceives and relates to Divinity is pluralistic, allowing Creation to exist on its own terms. In this way, both thinkers and spiritual paths affirm a non-literal interpretation of the tzimtzum, but Hasidic spirituality focuses on the nearness of God, while Mitnagdic spirituality focuses on the remoteness of God.

In 1946, the New English Bible was initiated in the United Kingdom, intended to enable readers to better understand the King James Bible. In 1958, J. B. Phillips (1906–1982) produced an edition of the New Testament letters in paraphrase, the Letters to Young Churches, so that members of his youth group could understand what the New Testament authors had written. In 1966, Good News for Modern Man, a non- literal translation of the New Testament, was released to wide acceptance. Others followed suit.

The court reasoned that with literary works a non-literal element is protected to the extent that it is an expression of an idea rather than the idea itself. By analogy, the purpose or function of a software work would be the work's "idea", while everything not necessary to that purpose or function would be part of the expression of the idea. The expression would be protected, although the basic purpose or function would not. On this basis the Court of Appeals upheld the district court's ruling of copyright violation due to similarity of SSO.

Lippany the court took a position more in line with the idea-expression merger concept, saying that the defendant's choice of scope, variables to be used and other aspects of what its software would do did not constitute the SSO. In 1987 the Court of Appeals for the Fifth Circuit rejected the extension of copyright protection to the non-literal elements of computer programs in the case of Plains Cotton Cooperative Ass'n v. Goodpasture Computer Serv. The court held that input formats were idea rather than expression and refused to extend protection to these formats.

Research study participants are usually asked to collect a set of pictures that represent their thoughts and feelings about the topic of interest. Zaltman cites prominent researchers like Steven Pinker and Antonio Damasio to support his claim that humans think in images – often in the form of visual images – rather than in words. The pictures that participants collect are important non-literal devices for uncovering deeply held, often unconscious, thoughts and feelings. The goal of the ZMET interviews and analysis is to uncover the relevant fundamental structures that guide people’s thinking about a topic.

Futurism is a Christian eschatological view that interprets portions of the Book of Revelation, the Book of Ezekiel, and the Book of Daniel as future events in a literal, physical, apocalyptic, and global context.Dictionary of Biblical Prophecy and End Times, by J. Daniel Hays, J. Scott Duvall, C. Marvin Pate By comparison, other Christian eschatological views interpret these passages as past events in a symbolic, historic context (Preterism and Historicism), or as present-day events in a non-literal and spiritual context (Idealism). Futurist beliefs usually have a close association with Premillennialism and Dispensationalism.

The AFC test is a three-step process for determining substantial similarity of the non-literal elements of a computer program. The process requires the court to first identify the increasing levels of abstraction of the program. Then, at each level of abstraction, material that is not protectable by copyright is identified and filtered out from further examination. The final step is to compare the defendant's program to the plaintiff's, looking only at the copyright- protected material as identified in the previous two steps, and determine whether the plaintiff's work was copied.

During SCO Forum, held on August 17 – 19, 2003 at the MGM Grand Las Vegas, SCO publicly showed several alleged examples of illegal copying of copyright code in Linux. Until that time, these examples had only been available to people who signed an NDA, which had prohibited them from revealing the information shown to them. SCO claimed the infringements are divided into four separate categories: literal copying, obfuscation, derivative works, and non-literal transfers. The example used by SCO to demonstrate literal copying is also known as the atemalloc example.

Bly's willingness to collaborate with others is especially evident in his extensive translation work. Working with people knowledgeable about the poet's native language, Bly applies his craft as a poet to creating a non-literal, poetic translation. The poets that interest him most embody his idea of "Leaping Poetry", explained in 1972's Leaping Poetry An Idea with Poems and Translations Chosen by Robert Bly. The poets he chooses in the book as examples of this leaping poetry included Federico Garcia Lorca, Cesar Vallejo, Pablo Neruda, Rainer Maria Rilke and Tomas Transtrómer.

The motto on the former coat of arms of South Africa Ex Unitate Vires (literally "from unity, strength") is a Latin phrase formerly used as the national motto of South Africa. It was originally translated as "Union is Strength" but was later revised in 1961 to mean "Unity is Strength". Its Dutch version is "Eendracht maakt macht", itself a non-literal translation of "in concordia res parvae crescunt", originally the motto of the Dutch Republic. That translation, along with its French counterpart - "L'Union Fait la Force" - is also the current motto of Belgium.

The top half was a handwritten, stylized rendering of the poem's final three lines, and the bottom half was a visual element consisting of roughly rendered black ovoid and rectangular forms against a white background. The stark image was meant to "illustrate" the violence of the poem in an abstract, non-literal way; Motherwell therefore preferred the term "illumination". The second issue of Possibilities did not materialize, and Motherwell placed the image in storage. He rediscovered it roughly one year later and decided to rework its basic elements.

These participants were then asked to judge how ironic the final remark was in each story. The potentially ironic stories participants mentioned that the speaker in the story did not sincerely intend what was said 69% of the time and alluded the listener's attention to some aspect of the situation 36% of the time. When compared to the literal stories, insincerity was mentioned 4% of the time and allusion 11% of the time. This data supports Glucksberg's theory, which is that what makes an expression ironic is not whether it is non-literal but rather if it is intended sincerely.

The Kiss (in Romanian: Sărutul /səruːtul/) is a sculpture by Romanian Modernist sculptor Constantin Brâncuși. It is an early example of his proto- cubist style of non-literal representation. This plaster was exhibited at the 1913 Armory Show and published in the Chicago Tribune of 25 March 1913.Walt Kuhn scrapbook of press clippings documenting the Armory Show, vol. 2, 1913, Page 96, published Chicago Tribune, 25 March 1913 (the published cropped image is the same photograph reproduced here) This early plaster sculpture is one of six casts that Brancusi made of the 190708 The Kiss.

Published by Mohr Siebeck, 1999. Pg. 3 and is largely polemical in nature. It serves as both an attack on the theologians of his day who espoused non-literal understandings of Aggada, and as a means to attempt to demonstrate the validity of corporealism by citing proof texts from the Tanakh and the Talmud. Taku states that three theological catastrophes have occurred in Jewish history, each of which produced its own school of heresy - Christianity, spearheaded by Jesus; Karaism, spearheaded by Anan; and the opinions expressed by Saadia in his work Emunoth ve-Deoth and his commentary on Sefer Yezirah.

During 1947-48, Motherwell collaborated with the art critic Harold Rosenberg and others to produce Possibilities, an art review. During the latter year Motherwell created an image incorporating Rosenberg's poem "The Bird for Every Bird", meant for inclusion in the review's second issue. The top half was a handwritten, stylized rendering of the poem's final three lines, and the bottom half was a visual element consisting of roughly rendered black ovoid and rectangular forms against a white background. The stark image was meant to "illustrate" the violent imagery of the poem in an abstract, non- literal way; Motherwell therefore preferred the term "illumination".

Animals, like the dinosaur, think such thoughts as, "There's one consolation to becoming extinct—I'll go down in history as the first one to go down in history." Grog arrived in early 1966,Take a Bow, B.C. published in 1970, containing cartoons from 1965 and 1966 emerging from a miniature glacier which melted to reveal what Wiley called "Prehistoric man!" B.C., like Hart's Wizard of Id, is a period burlesque with a deliberately broad, non literal time frame. As time went on the strip began to mine humor from having the characters make explicit references to modern-day current events, inventions, and celebrities.

The court rejected the "extrinsic-intrinsic" test that had commonly been used until then, where an expert and a lay observer are asked to independently determine whether the works are substantially similar. The court reasoned that with literary works a non-literal element is protected to the extent that it is an expression of an idea rather than the idea itself. By analogy, the purpose or function of a software work would be the work's "idea", while everything not necessary to that purpose or function would be part of the expression of the idea. The expression would be protected, but the basic purpose or function would not.

Geophysical MASINT is a branch of Measurement and Signature Intelligence (MASINT) that involves phenomena transmitted through the earth (ground, water, atmosphere) and manmade structures including emitted or reflected sounds, pressure waves, vibrations, and magnetic field or ionosphere disturbances. According to the United States Department of Defense, MASINT is technically derived intelligence (excluding traditional imagery IMINT and signals intelligence SIGINT) that – when collected, processed, and analyzed by dedicated MASINT systems – results in intelligence that detects, tracks, identifies, or describes the signatures (distinctive characteristics) of fixed or dynamic target sources. MASINT was recognized as a formal intelligence discipline in 1986. Another way to describe MASINT is a "non-literal" discipline.

Ancient Britain and the invasions of Julius Caesar, Clarendon Press, 1907, p. 393. Critics attempted to pick holes in MacRitchie's claims on mythology; for example, Evans-Wentz noted that the Fianna of Irish myth are sometimes described as "giants". MacRitchie acknowledged these criticisms in his own writings but attempted to work around them and provide solutions: Therefore in MacRitchie's view the Irish myths and folkloric accounts which describe the Fianna as "giants" only did so in a non-literal figurative sense to describe their savage type nature, not size. This idea was later expanded upon in his The Savages of Gaelic Tradition (1920) yet was not well received by contemporary folklorists.

Ilm al-Bayaan is the science by which one learns the similes, metaphors, metonymies, zuhoor (evident meanings) and khafa (hidden meanings) of the Arabic language. Ilm al-Badi’ is the science by which one learns to interpret sentences in which the beauty and eloquence of the spoken and written word are considered hidden. The above-mentioned three sciences are categorized as Ilm-ul-Balagha (science of rhetoric). It is one of the most principal sciences to a mufassir as it is deemed by Muslims that there are literal and non-literal meanings of the Quran, and one is able to reveal the miraculous nature of the Quran through these three sciences.

According to such view, the whole humanity will attain collectively redemptive Messianic consciousness in the future. There is a seemingly monarchist passage in the Talmud: Pray for the stability of the kingdom, for were it not for the fear of its authority, a man would swallow his neighbor alive (Avot 3:2). However, Isaac Abarbanel, Israel Lipschutz and a number of other classic commentators hold that this passage only stresses the need for social order ("kingdom"), which might be organized by the people, and not necessarily by the king.נחלת אבות on Avot 3:2 Some mystical commentators interpret this passage in non-literal fashion, as referring to the spiritual Divine kingdom inside every human individual, not unlike Leo Tolstoy.

Idealism, also known as the allegorical or symbolic approach, is an interpretation of the book of Revelation that sees the imagery of the book as non-literal symbols. The idealist perspective on the number of the beast rejects gematria, envisioning the number not as a code to be broken, but a symbol to be understood. Idealists would contend that because there are so many names that can come to 666 and that most systems require converting names to other languages or adding titles when convenient, it has been impossible to come to a consensus. Given that numbers are used figuratively throughout the book of Revelation, idealists interpret this number figuratively as well.

But according to Jafar Nekoonam & et al, such attitude does not explain how mentioning an incomprehensible idea would have functioned as a response to the accusations of Meccan disbelievers of the time of the Prophet. Other interpreters say that it is possible that the meteors actually force away the jinn from the abode of angels, but this theory would not be acceptable either, since angels are not material beings to live in the material sky. Some other scholars suggested non-literal interpretations for these verses. They assumed that these Quranic verses did not refer to material meteors or heavens, but referred to just the fact that jinn were not allowed to enter God’s throne.

" Or it is autobiographical,Cadbury, Henry Jesus: what manner of man 1947 "…the temptation narrative is often selected as autobiographical." regarding what sort of Messiah Jesus intended to be.Mercer, Samuel Alfred Browne and Lewis, Leicester C., Anglican Theological Review, Vol. 12, 1930 "…looked upon himself as Messiah; hence the problem of the temptation narrative is "what sort of Messiah did he think himself to be?" Writers including William Barclay have pointed to the fact that there is "no mountain high enough in all the world to see the whole world" as indication of the non-literal nature of the event, and that the narrative portrays what was going on inside Jesus' mind.

In his writing and preaching Meyers emphasizes the humanness of Jesus and the literary (rather than literal) nature of the Hebrew Scriptures and the New Testament, stating that: "I seek to build, not a collection of 'believers', but a beloved community devoted to embodying peace and justice". Meyers contends that Christianity "was once, and must be again, about following Jesus, not about worshiping Christ". He calls on modern Christianity to return to the core beliefs and practices of the early Church before the Roman Emperor Constantine the Great converted to Christianity; by focusing on orthopraxy (faithful practice) rather than orthodoxy (right belief). Meyers describes his approach to Christianity as "non-literal, non-dogmatic, and profoundly subversive".

Commentators generally suggest that the combination of "eunuch" together with the title "court official" indicates a literal eunuch, who would have been excluded from the Temple by the restriction in Deuteronomy 23:1. Some scholars point out that eunuchs were excluded from Jewish worship and extend the New Testament's inclusion of these men to other sexual minorities; gay Catholic priest John J. McNeill, citing non-literal uses of "eunuch" in other New Testament passages such as , writes that he likes to think of the eunuch as "the first baptized gay Christian," while Jack Rogers writes that "the fact that the first Gentile convert to Christianity is from a sexual minority and a different race, ethnicity and nationality together" calls Christians to be radically inclusive and welcoming.

"Break a leg" is a typical English idiom used in theatre to wish a performer "good luck". An ironic or non-literal saying of uncertain origin (a dead metaphor), "break a leg" is commonly said to actors and musicians before they go on stage to perform, likely first used in this context in the United States in the 1930s or possibly 1920s, originally documented without specifically theatrical associations. The expression probably reflects a superstition (perhaps a theatrical superstition) in which directly wishing a person "good luck" would be considered bad luck, therefore an alternative way of wishing luck was developed. The expression is sometimes used outside the theatre as superstitions and customs travel through other professions and then into common use.

Also, Jesus and James could be related in some other way, not strictly "cousins", following the non-literal application of the term adelphos and the Aramaic term for brother. According to the apocryphal First Apocalypse of James, James is not the earthly brother of Jesus, but a spiritual brother"The First Apocalypse of James's' also denies that James is blood relative of Jesus" in, Watson E. Mills (general editor), Mercer Dictionary of the Bible, page 429 (Mercer University Press, 1991). who according to the Gnostics "received secret knowledge from Jesus prior to the Passion".Ryan Byrne, Bernadette McNary-Zak, Resurrecting the Brother of Jesus: The James Ossuary Controversy and the Quest for Religious Relics, page 101 (University of North Carolina Press, 2009).

Questions ask the reader to show understanding of key ideas and details to determine the main idea of the text. Additionally, they ask the reader to determine the meaning of words and phrases as they are used in a text, distinguishing literal from non-literal language. The reading comprehension section of the SSAT of any kind, is the way for a school that requires a SSAT score, to place the student in classes that consist of reading comprehension. Since not all schools require an SSAT score, and only few schools use the SSAT to judge the students academic skills, the reading comprehension test does not help unless it is an independent school judging a students academic skills by the SSAT.

While Oculus said "the jury found decisively in our favor" over the issue of trade secrets, the company plans to file an appeal on the other charges. Carmack stated that he disagreed with the decision, particularly on ZeniMax's "characterization, misdirection, and selective omissions" regarding his behavior, adding that he had accounted for all the data in his possession. Carmack took issue with one of ZeniMax's expert witnesses who testified that non-literal copying, the act of creating a program with similar functions but using different computer code, constitutes a copyright violation. ZeniMax stated that it is considering a court-ordered halt to all Oculus Rift units in light of the jury decision; and on February 24, 2017, filed an injunction to have the court halt sales of the Oculus Rift and development kits.

The ATO submitted that the court should adopt a "purposive" rather than a literal approach to interpreting the ITAA's deduction provisions, as the ITAA contained sections barring deductions for fines, penalties, and bribes. It argued that, based on these existing "public-policy" exceptions, the unexpressed intent of the legislation was to prohibit deductions relating to illegal activities; the court should consequently read into the legislation an implied prohibition on claiming those deductions. The court rejected this submission on the grounds that a non-literal interpretation of the deduction provisions would be inconsistent with other areas of the ITAA and would cause uncertainty among taxpayers. It stated that it was the role of the legislature to determine public-policy exceptions to the deduction provisions, not that of the courts.

The first translations of The Lord of the Rings to be prepared were those in Dutch (1956-7, Max Schuchart) and Swedish (1959–60, Åke Ohlmarks). Both took considerable liberties with their material, apparent already from the rendition of the title, In de Ban van de Ring "Under the Spell of the Ring" and Sagan om Ringen "The Tale of the Ring", respectively. Most later translations, beginning with the Polish Władca Pierścieni in 1961, render the title more literally. Later non-literal title translations however include the Japanese "Legend of the Ring", Finnish Taru Sormusten Herrasta "Legend of the Lord of the Rings", the first Norwegian translation Krigen om ringen "The War of the Ring", Icelandic Hringadróttinssaga "The Lord of the Rings' Saga", and West Frisian, Master fan Alle Ringen "Master of All Rings".

Miller extended the trauma model to include all forms of child abuse, including those that were commonly accepted (such as spanking), which she called poisonous pedagogy, a non-literal translation of Katharina Rutschky's Schwarze Pädagogik (black or dark pedagogy/imprinting). Drawing upon the work of psychohistory, Miller analyzed writers Virginia Woolf, Franz Kafka and others to find links between their childhood traumas and the course and outcome of their lives. The introduction of Miller's first book, The Drama of the Gifted Child, first published in 1979, contains a line that summarizes her core views: In the 1990s, Miller strongly supported a new method developed by Konrad Stettbacher, who himself was later charged with incidents of sexual abuse.Barbara Lukesch: Das Drama der begabten Dame: Alice Miller steht wegen eines Scharlatans vor einem Scherbenhaufen .

Although some postmillennialists hold to a literal millennium of 1,000 years, other postmillennialists see the thousand years more as a figurative term for a long period of time (similar in that respect to amillennialism). Among those holding to a non-literal "millennium" it is usually understood to have already begun, which implies a less obvious and less dramatic kind of millennium than that typically envisioned by premillennialists, as well as a more unexpected return of Christ. Postmillennialism also teaches that the forces of Satan will gradually be defeated by the expansion of the Kingdom of God throughout history up until the second coming of Christ. This belief that good will gradually triumph over evil has led proponents of postmillennialism to label themselves "optimillennialists" in contrast to "pessimillennial" premillennialists and amillennialists.

This led to the Elegies to the Spanish Republic, a series of artworks which Motherwell continued to produce for the rest of his life, using the same visual motif of rough ovoid and rectangular forms. Several years later Motherwell retroactively titled the original image Elegy to the Spanish Republic No. 1, recognizing it as the series' starting point. "The Bird for Every Bird" has been compared to "The Men That Are Falling" by Wallace Stevens, a similar work which lamented the deaths of Spanish Republican fighters. It has been suggested that Rosenberg's poem and Motherwell's artworks were inspired in part by Stevens' poem, though the latter two wanted to express lamentation for the Spanish Republic and the associated violent themes of the Spanish Civil War in more abstract, non-literal ways, leaving interpretations open.

In its initial translation of the Order of Mass, the International Commission on English in the Liturgy rendered the phrase "qui pro vobis et pro multis effundetur in remissionem peccatorum" as "which will be shed for you and for all men, so that sins may be forgiven". (The word "men" was later omitted because of complaints that it could be understood as referring only to males.) This version was approved by the Episcopal Conferences of English- speaking countries in 1973 and confirmed by the Holy See. It has now been replaced by a more accurate translation. The 1973 translation was confessedly a non-literal translation, and objections were raised against it not only for this reason but also on the grounds that it could be taken to mean that all are in fact saved, regardless of their relationship to Christ and his Church.

Hell-Bent for Election is a far more literal film than later UPA productions such as Gerald McBoing Boing and the Mr. Magoo shorts. Nevertheless, its strong symbolism, non-literal design styles, and unusual camera angles made the short stand out among its peers. The film was sponsored by United Auto Workers, and features a song, "We're Going to Win the War", written by Earl Robinson and E.Y. Harburg, the latter famous for writing the lyrics for The Wizard of Oz. Hell-Bent for Election was UPA's first major success, and paved the way for its later achievements, including nine nominations and three wins for the Academy Awards Best Animated Short Film. The short focuses on contrasting attitudes toward World War II, with the contest between the "Win the War Special" (representing Roosevelt) and the "Defeatist Ltd" (representing Dewey).

Many mainstream Christian churches criticize creation science on theological grounds, asserting either that religious faith alone should be a sufficient basis for belief in the truth of creation, or that efforts to prove the Genesis account of creation on scientific grounds are inherently futile because reason is subordinate to faith and cannot thus be used to prove it. Many Christian theologies, including Liberal Christianity, consider the Genesis creation narrative to be a poetic and allegorical work rather than a literal history, and many Christian churches—including the Eastern Orthodox Church, the Roman Catholic, Message to Pontifical Academy of Sciences. Anglican and the more liberal denominations of the Lutheran, Methodist, Congregationalist and Presbyterian faiths—have either rejected creation science outright or are ambivalent to it. Belief in non-literal interpretations of Genesis is often cited as going back to Saint Augustine.

Idealism, also known as the allegorical or symbolic approach, is an interpretation of the book of Revelation that sees the imagery of the book as non-literal symbols. This is a common viewpoint of modern Christian scholars such as Gregory Beale in his New International Greek Testament Commentary on the Book of Revelation. Some Idealist interpretations identify none of the book's symbols with particular historical events while some idealists like Beale take a more eclectic approach which see that the book portrays events throughout history while also predicting some future events such as the return of Christ.The Book of Revelation: A Commentary on the Greek Text – New International Greek Testament Commentary Series (1999), G. K. Beale Eerdmans Publishing, Grand Rapids, p. 48 In this view, the beast from the sea is interpreted as the state or any human kingdom that is in opposition to God.

He told the Congregation: > "I remember vividly the stands my father took on civil rights, his protests > of the Vietnam War from his pulpit, and his unshakable faith in the life- > saving power of a non-literal interpretation of Scripture. In countless > sermons, he insisted that we follow a human Jesus, who is the Christ not > because he was God, or Superman, but because his teachings were the answer > to the problem of human existence and whose actions were the love of God > incarnate. Some things are ridiculously self-evident ... I am my father's > son." After graduating with a Bachelor of Arts from Wichita State University (1975), Meyers received a Masters of Divinity from the Graduate Seminary of Phillips University (1979), a Doctor of Ministry from Drew University in Madison, New Jersey (1981), and a doctorate in Rhetoric (persuasion and preaching) from the University of Oklahoma (1991).

Character masks are mentioned five times in Capital, Volume I, and once in Capital, Volume II. Here, the reference is specifically to economic character masks, not political character masks. However, both the official Moscow translation of Capital, Volume I into English, as well as the revised 1976 Penguin translation of Capital, Volume I into English by Ben Fowkes, deleted all reference to character masks, substituting a non-literal translation.The academic interpretation of Marx's text in the English-speaking world was for many years influenced by the anti- humanist Marxist Louis Althusser, who believed human beings are only the bearers (receptacles) of a structured totality of social relations. The translator Ben Fowkes states that "The concept of an object (or person) as the receptacle, repository, bearer of some thing or tendency quite different from it appears repeatedly in Capital, and I have tried to translate it uniformly as 'bearer'." (Capital, Volume I, 1976 Penguin edition, p. 179).

Some examples of the different ways in which popular tourist attractions in Singapore display ethnolinguistic diversity can be seen at tourist attractions such as Lau Pa Sat, where the words "Lau Pa Sat" on the directory boards consist of the Mandarin Chinese word lau for "old" (老;lăo) and from the Hokkien words pa sat for "market" (巴刹;bā sha), written in roman script. The entrance sign of the attraction also includes a non-literal translation in English below its traditional name (Festival Market). It is also called the Telok Ayer Market, a name which makes reference to the location of the attraction and does not have anything to do with its cultural name. The conversion and expression in Roman script of Mandarin and Hokkien into pīnyīn helps non-Mandarin and non-Hokkien speakers with the pronunciation of the name of a place whilst remaining in tandem with the use of English and Roman script in Singapore.

Developmental screening during a routine check- up by a general practitioner or pediatrician may identify signs that warrant further investigation. This will require a comprehensive team evaluation to either confirm or exclude a diagnosis of AS. This team usually includes a psychologist, neurologist, psychiatrist, speech and language pathologist, occupational therapist and other professionals with expertise in diagnosing children with AS. Observation occurs across multiple settings; the social disability in AS may be more evident during periods when social expectations are unclear and children are free of adult direction. A comprehensive evaluation includes neurological and genetic assessment, with in-depth cognitive and language testing to establish IQ and evaluate psychomotor function, verbal and nonverbal strengths and weaknesses, style of learning, and skills for independent living. An assessment of communication strengths and weaknesses includes the evaluation of nonverbal forms of communication (gaze and gestures); the use of non-literal language (metaphor, irony, absurdities and humor); patterns of speech inflection, stress and volume; pragmatics (turn-taking and sensitivity to verbal cues); and the content, clarity and coherence of conversation.

In his formative years, Counts was drawn to the work of theater and visual artists who forged idiosyncratic and often fiercely independent artistic paths, including Robert Wilson, Reza Abdoh, Richard Foreman, Joseph Cornell, John Cage and Merce Cunningham, Robert Rauschenberg, Marcel Duchamp, Antonin Artaud, and Gertrude Stein. A common thread is the way the work of these artists was fueled by a subconscious or non-literal dynamic generated through collisions and confluences along the intersections of visual art, literature, music, sound, and live performance. After graduating from Skidmore, Counts founded the C & Hammermill Company and Exhibition Space in a 100 ft.-long warehouse in Saratoga Springs. Counts collaborated with company members on a series of installations, site-specific performances and guerrilla artworks on the Fifth Avenue promenade of the Metropolitan Museum of Art, a 40-acre estate in Devon, Pennsylvania (Waterloo Mills and the Kings of Prussia), and the streets of Prague in the Czech Republic (Frontier and the Kings of Prussia, a seven-day site specific guerrilla theater production performed in 14 different outdoor locations, and Kral, an abstract re- interpretation of King Lear staged in a prewar movie theater that had been converted into a night club).

Roger B. Stein, in an article for The Public Historian entitled "Visualizing Conflict in 'The West As America'", took the view that the show effectively communicated its revisionist claims by insisting upon a non-literal way of reading images through its use of textblocks. He writes, "Visually the exhibition made its subject not just "images of the West," but the process of seeing and the process of making images – the images are social and aesthetic constructions, choices we make about a subject matter." Other critics accused the NMAA curator of "redefining western artists as apologists for Manifest Destiny who were culturally blind to the displacement of indigenous people and ignored the environmental degradation that accompanied the settling of the West." Previous exhibitions and programs that had focused on the history of the American West include "The American Frontier: Images & Myths" at the Whitney Museum of American Art in 1973; "Frontier America: The Far West" at the Museum of Fine Arts in Boston in 1975; "Treasures of the Old West" at the Thomas Gilcrease Institute in 1984; "American Frontier Life" at the Amon Carter Museum of Western Art in 1987; and "Frontier America" at the Buffalo Bill Historical Center in 1988.