x ≠ x
Justification Part II

19 Now the works of the flesh are evident: sexual immorality, impurity, sensuality, 20 idolatry, sorcery, enmity, strife, jealousy, fits of anger, rivalries, dissensions, divisions, 21 envy, drunkenness, orgies, and things like these. I warn you, as I warned you before, that those who do such things will not inherit the kingdom of God. 9

9 Galatians 5:19-21. English Standard Version

19 Now the works of the flesh are evident, which are: adultery, fornication, uncleanness, lewdness, 20 idolatry, sorcery, hatred, contentions, jealousies, outbursts of wrath, selfish ambitions, dissensions, heresies, 21 envy, murders, drunkenness, revelries, and the like; of which I tell you beforehand, just as I also told you in time past, that those who practice such things will not inherit the kingdom of God. 10

10 Galatians 5:19-21. New King James Version (NKJV)

Epilogue
Justification, in Christian theology, is God’s act of removing the guilt and penalty of sin while at the same time declaring a sinner righteous through Christ’s atoning sacrifice. In Protestantism, righteousness from God is viewed as being credited to the sinner’s account through faith alone, without works. The means of justification is an area of significant difference between Catholics/Eastern Orthodox and Protestants.

In this example it’s already very clear that man creates mental constructions in order to make one believe and/or to convince oneself there is a truth, an objective truth. One needs these constructions in order to survive, to adapt to the meaningless life, to live in the Absurd. The everlasting conflict between the human tendency to seek inherent value and meaning in life and the human inability to find any is widely denied. The conceived world is—as been stated many times before—the world man perceives as inherently valuable and meaningful, but in fact it’s merely a mental construction in order to survive. As one can see, man gives great value to words like politically, economically and a third word that always accompanies the previous two, socially.

In the opinion of some I have to abandon the idea of the conceived world as I describe it and come up with an alternative construction, because they can’t or won’t recognize themselves in the idea or feel the idea is projected on them as an objective truth. They come up with lots of examples how and why the conceived world as I state it is arbitral and/or at least ambiguous. It seems these individuals think of the conceived world as problematic, negative and/or any other given judgement. It seems they want me to give a solution, a well-formulated determined paragraph of words in the English language that give the answer, conforms me to the mass and makes me the acclaimed.

The close reader already could have understood there is no objective truth, nor inherent meaning and that there are indeed many examples that state otherwise. In fact, individuals who accuse me of projecting ideas on them can’t help but doing the same to me. There’s only the individual imprisoned in his own body with its own truth that only last a moment to be replaced by a new one.

—‘We both assert that there are,’ I said, ‘and distinguish in speech, many fair things, many good things, and so on for each kind of thing.’
—‘Yes, so we do.’
—‘And we also assert that there is a fair itself, a good itself, and so on for all things that we set down as many. Now, again, we refer to them as one idea of each as though the idea were one; and we address it as that which really is.’
—‘That’s so.’
—‘And, moreover, we say that the former are seen, but not intellected, while the ideas are intellected but not seen.’ 11

11 Plato, Bk. VI 507b-c

There’s not much on language, while primarily this is the legitimacy of the continued existence of the conceived world. Especially, but not only, the varieties of the different languages give man a tool to interpret anything in any possible way, making it not logically impossible, but rather humanly impossible. x ≠ x