TEM: in a nutshell

1. Reality is only one and the best knowledge it is possible to get of it is a theory capable of explaining all empirical facts by using as few explanatory principles as possible.
2. Empirical facts are both subjective and objective.
3. Any experiential fact is an empirical fact.
4. It is not possible to say anything about empirical facts that are not experiential facts; so, from our point of view, all empirical facts are experiential facts.
5. Every experiential fact exists, represents, and is in relation-with.
6. Nothing exists without representing.
7. Nothing represents without being in relation-with.
8. Nothing is in relation-with without existing.
9. Nothing represents without existing.
10. Nothing exists without being in relation-with.
11. Nothing is in relation-with without representing.
12. Representation, existence and being in relation-with are just three different roles played by the same entity that is called onphene (or, as a synonym, intentional relation).
13. Being an event is a role (not an entity or a substance). 'Event' denotes what is done by an entity, not what that entity is.
14. The role of an event is to provoke a difference in reality: being something that is having a content that is being in relation-with some aspect of reality.
15. An onphene is the simplest ontological candidate to identify the structure defined in the previous points.
16. Each onphene occupies the same role of the event; so it is a natural candidate to support events.
17. 'Every event is an onphene' is a contingent truth.
18. 'Every onphene is an event' is an a priori truth.
19. Content is what an onphene is, so an onphene (or intentional relation) is a possible content.
20. Every onphene must be in relation-with, so it is the content of another onphene. If this were not true, that other onphene would be not part of reality.
21. Since each onphene has a content, this content is either a simple content or another onphene.
22. An onphene, which as its content has another onphene, is termed a second order onphene.
23. An onphene, which as its content has a second order onphene, is termed a third order onphene.
24. In similar way higher order onphenes can be envisaged.
25. A first order onphene corresponds to a subjective event.
26. A second order onphene corresponds to an objective event, which is relational in nature.
27. A third order onphene (or further) corresponds to a logical proposition.
28. Subjective events (first order onphenes) constitute the domain of subjectivity. This domain is defined before the subject (idealistic principle).
29. Objective events (first order onphenes) constitute the domain of objectivity. This domain is defined before the object (materialistic principle).
30. Logical events (third order, or further, onphenes) constitute the a priori truth domain. This domain is defined before the belief in a transcendental dimension (third reign).
31. Subjective events represent simple events, objective and logical events represent onphenes as such.
32. The content of simple events corresponds to phenomenal objects (colours, tastes, pleasure, pain).
33. The content of objective events corresponds to empirical observation of relational nature of second order onphenes as such (bigger-than, darker-than, stronger-than).
34. The content of logical events corresponds to logical propositions that are relations among other relations (entails that, true, false, twice as).
35. Every phenomenal representation and every meaning entails a real event - something that exists (the Principle of conservation of representation and meaning).
36. Every onphene unifies that part of reality, which is its content (the Principle of unification of reality).
37. Every onphene has, as content, an event - or a group of events - that is defined as a critical event.
38. The critical event of an onphene is that event - or group of events - whose existence has been necessary and sufficient for that onphene.
39. The critical event is the content of its onphene.
40. The subject is a unified collection of representations.
41. A collection of representations is unified when the collection is the critical event of another representation (according to the Principle of unification of reality).
42. The subject is a collection of representations unified by their being the critical event of an onphene.
43. The onphene that unifies a subject is called principle of the ego or ego.
44. When the onphene ego is the content of another onphene, it is termed self.
45. The ego seen as an object is the self.
46. The self and the ego are two real unities, so they exist.
47. Consciousness is referred to as the fact of being a subject - which is a unified collection of onphenes.
48. The mind is always a conscious mind, which is a conscious subject.
49. Self-consciousness means that the subject has, among its contents, the self.
50. The mind is part of reality: having an experience entails enlarging the part of reality that constitutes ourselves as subjects.
51. Every content of an individual mind is part of that subject because a new onphene is unified in that subject collection of onphenes.
52. There is only one kind of act through which a mind gets its content: by enlarging the collection of onphenes that constitutes it; a subject that enlarges itself by including a new onphene.
53. Having new experiences entails a transformation of the subject.
54. All mental events are (directly or indirectly) conscious events: subjective experiences, dreams, objective observations, knowledge, beliefs, thoughts, goals, motivations, feelings).
55. The phenomenal subjective experiences correspond to first order onphenes.
56. The empirical objective knowledge (observations) corresponds to second order onphenes.
57. The a priori knowledge corresponds to onphenes of higher orders.
58. Perception is representation: there is no perception without content.
59. Traditionally perception is referred to as first and second order onphenes, while sensation is usually confined to first order onphenes.
60. Having a perception means that the subject enlarges itself to include a new onphene.
61. Perceptual content is the critical event of the included onphene.
62. Sensation is perception.
63. Memory is perception whose critical event occurred some time before. Memory is usually produced voluntary.
64. Hallucinations and fosphenes are perceptions whose critical events occurred some time before. They are usually involuntary.
65. Non veridical perception is a perception whose first order contents are associated with second order contents that are unusual.
66. Every conscious event is something; therefore it must correspond to an onphene and it must have content.
67. Every perception has content.
68. There is only one kind of mental act: the belonging of an onphene to a subject or, that is exactly the same, the enlarging of a subject to a new onphene.
69. All mental acts (experiencing, feeling, perceiving, believing, getting by intuition, understanding, knowing) correspond to the same event (onphenes becoming part of a subject) but can be differentiated on the basis of the kind of content (first order, second order, and so on).
70. A thought is an onphene with a content of second or further order.
71. Thinking means perceiving one's own thoughts.
72. Grasping a thought means to enlarge ourselves to a new onphene of second or further order.
73. Language is a collection of relations among contents.
74. A concept is a collection of relations that identifies content.
75. A concept either corresponds to an existing onphene or could be a network without a real content. In the former case it is a real concept while in the latter case, it is a conventional concept.