Developing in an extremely hard way the process of representational transformation is characterized by the presence of an impressive number of impediments. Presenting themselves under different forms like the refusal out of ignorance, the refusal out of caprice, the refusal conditioned by the maintenance of the acquired status-quo, the refusal out of conformism with the social group, the refusal out of personal reasons, the refusal through substitution, the refusal out of lack of utility or the feeling of competence and that of vanity. All these impediments induce a state of psychological pressure for every member of the collective, a feeling of confusion, doubled by anxiety and a sort of nostalgia for the past. Being deeply worried about what they are going through, individuals usually tend not to admit the disappearance of the convenient habits, „freezing” when confronted with the „threatening new”. Resisting to „the attacks coming from the outside”, all of them show that they do not wish in any way to accept less known interpretative formulae, that they are not ready to give up the already existing cognitive schemes and that they cannot deprive themselves of the attitudinal constellations to which they have fully adhered. Could this fear of representational transformation be insurmountable? Could the refusal out of ignorance, the refusal out of caprice, the refusal through substitution, the refusal motivated by „life experience”, homeostasis, the habit, insecurity or/and the vanity be insurmountable obstacles? Could the point of view according to which „the cognitive ensembles made of themes, principles, norms, values and beliefs” represent immutable compositions have the right to exist? If we go through the literature of specialty it is clear that there isn’t an affirmative answer to all these questions above. According to a number of authors, the resistances that occur when representational transformations take place can ultimately be broken. The „fall of the walls” becomes a reality every time the new contextual elements (a) shelter themselves in the communicational networks of explicit-persuasive nature or in those of implicit-regulative nature, (b) constitute the expression of certain visible social practices and (c) are appreciated by the group (= the bearer of the representation) as being long-lasting, irreversible, impossible to neutralize. Such a context leads to the rise of premises necessary to the instauration of an existential order centred on the spirit of acceptance of the non-familiar, acceptance of the exception and valorisation of the unknown. Accepting the “dissolution of the domestic habits”, individuals will, more and more often, tend to be receptive to the changes that have happened or are about to happen.