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This paper aims to deal with the social ontology of ethnos with regard to the problem of “neutralization” of consciousness and the method of intuition.

This paper relies on the observation that the epoch we live in has originated the ontology of ethnos as a “cracked subject” connected with the dissolution of “self”.

The results show that the ontology of ethnos by itself as the synthesis of natural, social and universal forces is undergoing the asymmetric synthesis of sensual individuation and the act of thinking. However, thinking as some “fold” of the existence correlates with the extended understanding of subjectivity as the dissolution of the historical consciousness.

This paper proposes that the new ontology of ethnos is eventually connected with the “flickering” subject, with the “flickering” of the historical thinking and with the “masks” of the historical subject itself.

This article introduces a model of knowledge creation in consciousness, the creation of explicit knowledge in six forms and its register and organisation in documents.

Assuming the premise of three realms of reference to knowledge and two forms of reference to entities, this article, through a phenomenological perspective, deduces a model of the creation of knowledge in consciousness and the creation of explicit knowledge in six forms and its register in documents.

Two basic types of knowledge are introduced: situated knowledge and theoretical/normative knowledge. Considering three realms of reference of knowledge – the space–time realm, subjectivity realm and linguistic realm – six general types of knowledge are deduced. Finally, three layers of knowledge organisation are presented: classification and mapping documents, theoretical/normative documents and documents of situations.

This article can contribute to the development of more efficient forms of creation of explicit knowledge, its register in documents and the development of more efficient knowledge organisation and management systems.

Relying on established perspectives of the realms where subjectivity is immersed, this article discusses how knowledge is created in consciousness and registered in documents. It also presents a novel perspective of types of knowledge through the combination of dimensions, realms of reference and forms of reference to entities.

Still recently, one could read that social constructivism as a paradigm in sociology has yet generated no substantive theory of globalization (Risse, 2007). The argument was that even though social constructivism could certainly contribute to our understanding of globalization, notably by stressing the role of language and cultural norms in the organization of collective activities on a world scale, it could not satisfactorily account in its own terms for the entire phenomena under examination, due to the fact that globalization is not solely or even primarily about language and cultural norms. The exposition of such a position in the academic literature is worth mentioning, indeed even significant, if only for the reason that it occurred in a collection of essays edited by David Held and Anthony McGrew, who have done so much over the past decade to establish globalization studies as a solid research field, all at once theoretically sophisticated and empirically informed, with the publication of a long series of books on Global transformations (Held, McGrew, Golblatt, & Perraton, 1999; Held, 2004a, 2004b; Held & McGrew, 2002, 2003, 2007a, 2007b; Held & Kaya, 2007; Held & Koenig-Archibugi, 2003; see also McGrew & Lewis, 1992; Held, 1995). In spite of such credentials, the present article aims directly at challenging and overcoming this position by developing what would be the basis or the framework for a full-fledged social constructivist theory of globalization. Admittedly, this requires us to redefine globalization in a fundamental manner. Such a transformation is possible when one turns toward a new kind of social constructivism: Niklas Luhmann's radical constructivism as grounded in his systems theory (Luhmann, 2002; see also Luhmann, 1982a, 1989, 1990, 1995, 2000a, 2000b). I contend that globalization is neither a process of social change nor a historical set of forces of transformation having to do with the way human beings shape space through their collective activities; rather, globalization is one of contemporary society's self-descriptions.

The study presents findings obtained through ethnographic field research about the uses and practices of information and communication technologies among tobacco planters living in the region of Vale do Sol–Santa Cruz do Sul. This inquiry aims to better understand both the data and the data-gathering approaches deployed by biographical research based on in-depth and semi-structured interviews.

We deploy the prevailing category of historical conscience by exploring biographical narratives through and with media supplied by the informants. This approach helps us focus on lived experience of time and change.

The informant becomes a narratable self in the very act of speaking about his or her own life, and special attention to the ever-changing conditions of time and space can be essential to better understanding how new media finds new uses and how life coexists these new medias in new ways. We propose here to connect the practical approach of ethnographic research, particularly biographical research, to media usage and appropriation practices. These practices are evident in the social landscape of an ever more technologically colonized region. Our inquiry is guided by the aim to understand how the conscience of a certain people, in a certain space, manifests itself through and with media.