To acquire language is to learn the articulation of the world (this is what we do when we learn to speak). No linguistic application can transcend the horizon of the accessible (of what we've learned to articulate).

The 'World' is, eo ipso, that which is accessible, and language constitutes its total and final architecture.

Hence, it is not merely the esoteric that eludes speech, but the metaphysical. To denote the 'thing-in-itself' would be to assume a vantage point we had not obtained while learning to speak; one that is outside our natural habitat - a position that language, being immanent to that habitat, cannot occupy.

A parallel may prove instructive here:

When one masters the use of a rifle, one has not yet "learned" the act of taking a life; similarly, the study of medicine is distinct from the ultimate act of saving one. In these domains, the application and consequences of a skill conceptually transcend the technical skill itself. This transcendence is possible because the intended outcome – the "why" – originally inspired the development of the "how" within a wholesome accessible domain. Thus, the categorical leap from technique to consequence is contained within a single, unified conceptual framework.

The singular exception to this rule is the human capacity for speech – or more precisely, for dynamic conceptualization. Unlike a technical skill, there are no applications or consequences that transcend this capacity. We acquire the faculty of language as an absolute; every action, every existential milestone, and every referential dimension of our journey is subsumed within it.

Because of this, language cannot project meaning onto a plane that transcends its own. There is no vantage point outside of language in the way that there is an objective "outside" to mathematics or physics. This leads to a rigorous requirement: any attempt to denote a phenomenon – such as subjective qualia – must satisfy this same criterion. We must be able to demonstrate how we acquired the capacity to denote it within the linguistic framework itself.

But we cannot.

These ideas are simpler to transcribe than to inhabit (to think). It is generally highly challenging to inhabit something we cannot do. In real-time, with the actual conceptual tools, the air is too thin for eloquence, and the logic too rigid for intuition.

We proceed.