The paper will depart from value- and action-oriented ideological stances of social movements, manifestos or programs communicated by individuals or interest groups, lobbies or factions, though public or mass media channels. In these forms of communication, the involved authors/senders offer something new, based on the ontology of not-yet-being, under the arguments of promise or threat, whereas the addressees/receivers are expected to adjust their conduct in the hope that the reality will change according to the assured anticipations. The investigative subject matter of this paper will constitute a (de)constructivists’ interpretation of opening addresses taken up for populistic purposes by various organizers of everyday life (politicians, scientists or spiritual leaders) who claim to start a new era by introducing something original what did not exist before, an innovative paradigm of thinking, a unique model of human lifeworld. As such, it will make reference to a history- and memory-oriented typology of at least four existentialist attitudes towards the human being-in-the-world, as past/alien previousness, derivation/genesis, event/transformation, or heritage/legacy. Referring to respective authors, the paper will present incongruities in the view of the world, when the reality itself is perceived: (1) as a category of observables in opposition to mental phantasies, (2) as a social construct according to which the interpretation of reality is determined by dissimilar viewpoints in different cultures, (3) as a set of personal knowledge about reality acquired through observation and formulated through mental propositions, (4) as a kind of living through and coping with the world of phenomena on the basis of pleasure and gratification, or (5) as a pre-given factual world based on communication in opposition to the artificially created magical world based on rituals. Consequently, merging the mundane and transcendentalist phenomenology with epistemology, it will allude to experiential sources of human knowledge. Epistemology will be presented here either as set of cognitive perspectives, as psychosomatic ability of a cognizer, or as a narrative activity, as a virtue-oriented trajectory, or as a way of imaginative transcendence of a knower. Knowledge of the self derived from public and private semiospheres of culture and civilization. Knowledge from private experiences and from public communication. Thus, a culture–civilization distinction will be introduced to detach the axiological semiospheres of public ethics, governing the valence-and-duty-oriented trajectories of choice, from praxeological semiospheres of private morality, determining the admissible or inadmissible utility-and-interest-oriented conduct. Discussed in the light of communication sciences, this distinction will bear in mind the competence of public selves and the performance of private selves. Hence, the conceptual content of a general semiotic competence will be specified in terms of foreseeable dispositional properties of individuals, which enable them to effectively communicate with other individuals as “the significant others” in task- and role-oriented acts of speech under the pressure of collective sanctions. Accordingly, such attributes of communication participants as efficiency and acceptability will be shown as interrelated with the modeling processes of personality traits in the not-yet-becoming of their multi-discursive and inter-discursive competences, governed by the rules of generationally transmitted traditions and socially construed norms.