"radical conception" is a correct and usable phrase in written English.
It is typically used to refer to a new, perhaps groundbreaking, thought or idea. For example, "The professor proposed a radical conception of the traditional economic model."
The Cello Sonata of 1948 is another leap towards a really radical conception of form.
Sartre's was a radical conception of freedom, according to which human beings, in an almost godlike way, could fashion themselves ex nihilo, unencumbered by the constraints of the world.
Beyond tracing Foucault's journey into the world of otherness, the book reveals the personal, political as well as methodological effects of a radical conception of cultural difference that extolled the local over the cosmopolitan.
However, none of the other writers endorsed Kuhn's radical conception of scientific revolution.
Thus for most mainstream legal theorists, the ideological is no necessary feature of the law, and law should certainly not be defined according to the radical conception where intrinsic to law is a mystification of reality, or an obfuscation of social relations in order to exact compliance.
That is a rather radical conception of human being, marked by a severe lack of human agency.
His new conception of knowledge was a radical innovation in three respects.
Actions, more than words, embodied activists' hopes for the future, their commitment to change, and their philosophical and political beliefs; they were a central part of the radical pacifist conception of politics and a vivid expression of the movement's culture and values.
Manet would parlay his devotion to the old masters, especially Velázquez, his identification with the realism of Courbet and his appreciation of modern life as it was emerging around him in mid-19th-century Paris into a style of painting that was radical in conception and execution, in subject matter and surface.
The focus is no longer on ridding ourselves of false ideas and self-deceit; rather, we are asked to accept (however tentatively) a radical new conception of ourselves (now divided into three parts), our world or rather, our two worlds and our need to negotiate between them.
In the Spring of 1929 Cassirer took part in a famous disputation with Martin Heidegger in Davos, Switzerland, where Heidegger explicitly took Cohen's neo-Kantianism as a philosophical target and defended his radical new conception of an "existential analytic of Dasein" in the guise of a parallel interpretation of the philosophy of Kant [Heidegger 1929].
