Well rob
Lets see,
I qoute you an exact Rambam, virtually word for word where the Rambam states one who thinks they no reality better then Chazal are “fools” and “cursed” you ansewer with nothing.
First off I’ve learnt plenty of what you describe.
Taking the Ibn Ezra’s peirush is probably one of the worst things you can do.
No where does the Ibn Ezra state anything close to what Slifkin claims. He does explain pesukim differently then Chazal in many places however it has nothing to do with “teva” or science when ever the Ibn Ezra feels that the simple meaning of the pesukim is something different then Chazal he explains accordingly based on the most basic Talmudical principle of Pardes. There are many Meforshei tanach who take the same tack.
And yes the Ibn Ezra does take it to far for some did you ever by chance take a looka t what the Maharshal has to say about it in Yam Sel Shlomo (intro)?
You’ll find it interesting, to say the least.
I’ll state it again there are any number of Rishonim and Achronim who excoriate the fundemtal principles of Slifkin’s approach.
Let’s name a few specificly.
The Rashba in Teshuvos.
The aforementioned Rambam.
The famous Ramban in the begining of VaYeira (regarding saying certain parts of Tanach are allegory)
The Yam Shel Shlomo
The Ramchal in Mamar Al Ha’Agdos.
The Abarbenal in Yeshuos Meshicho.
So since there are so many “rishonim” and “achronim” who take Slifkin’s approach and “you don’t for aminute believe” it’s a novel one and you so casually dismiss the opinions of many present day Gedolei Yisroel, perhaps you can qoute any specific (original) sources that back you up?