A deconstruction of Hamlet's ontological metaphor—"the time is out of joint"—indicates Shakespeare has made an implicit commitment to a conception of time that is explicitly and systematically developed by Kant's transcendental philosophy.
Lukács' commitment to a conception of the work of art as a closed totality, structured by the strict laws of its medium and objectively reflecting the development of humanity in the mode of mimetic evocation, has considerable implications for his own judgments as an aesthetic theorist.
The impetus for this type of interpretation arises out of commitments to a conception of mature science that presumes theories are abstract systems with a small set of laws or core principles (see the entry on the structure of scientific theories).
Paul Weithman suggests that public reason also plays an essential role at least in Rawls's Political Liberalism in establishing mutual assurance with regard to a commitment to a public conception of justice amongst citizens who are deeply divided about religious, moral, and philosophical matters (Weithman 2010, 326 335).
Nevertheless in what follows the term 'truth values' will be used even in the context of many-valued logics, without any commitment to a philosophical conception of truth as a graded notion or a specific understanding of semantical values in addition to the classical truth values.
Arguably, this preoccupation with having the right kind of certainty — including its being available to introspection — is linked with his commitment to an internalist conception of knowledge.
Thus commitment to the BCP prima facie involves a commitment to a non-Humean conception of chance, one on which undermining is impossible.
It requires no metaphysical commitment to a God or any conception of human origin or nature to join in this game, just the hypothesis that nature can be interrogated and that nature is the final arbiter.
More radical contemporary rejections of foundationalism may well involve dissatisfaction with the foundationalist's implicit commitment to a strong realistic correspondence conception of truth.
An emphasis on the "new democratic state" and with it a commitment to a more open and dialogic conception of international politics (and, rather naïvely, as it was to turn out, to "states without enemies"), to raising environmental consciousness, and, domestically, to a far more transparent, direct, and open form of participatory government that empowers the citizen.
The fact that Weyl refused to grant (free) choice sequences whose identity is in no way predetermined sufficient individuality to admit them as arguments of functions betokens a commitment to the conception of the continuum as a "medium of free Becoming" even deeper, perhaps, than that of Brouwer.
