  Those who read Plato as subscribing to different objects for Knowledge and Belief also need a story about how one gets from one stage to the next. If we assume that Forms are at work throughout the learning process, then Plato is best viewed as not identifying the Form with the propositional contents of his states. The same expression will, depending on the state of the agent, have different referents: the images; the material objects; some immaterial, abstract intermediary, or a mathematical in the case of dianoia. On the objects account, Plato has little to say about the status of the concepts deployed in thought. The Form of Equality is not the concept. The concept is present throughout the developmental life of the human. Because (knowledge of) the Form is latent in the mind, sensation and everyday talk are capable of ‘triggering’ the concept. A select individual will come to disdain the senses and the material objects of the sensible world and try to explain what accounts for the similarities present in his experience. The first fundamental moment of transition seems to be a shift from the many particulars to some abstract general notion, an inchoate ‘one-over-many’. That she is able to isolate these ‘ones' at all is, according to the broad reading of recollection, due to the unconscious operation or influence of the Form that allows her to sort the perceptions into kinds. The ontological status of these kinds is not, as yet, clear to her. With the further development of her dialectical capacity, the philosopher-to-be comes to think that there are Forms; that is, comes to think that there are special entities variously related to particulars and property-instances. The objects of these beliefs are still not the Forms themselves, if the state of mind of the scientist or Phaedan hypothesizer is not yet knowledge. At this stage, or even earlier, one might even be in possession of the definition of the Form and still not have knowledge. Exactly why one lacks knowledge is hard to say. It is not, it seems, because he lacks beliefs about the relation the Forms bear to other mathematical notions. On the one hand, it is doubtful that Plato believes that one can know all of mathematics or that one can know what a triangle is only if one knows every other shape. On the other hand, the mathematician does seem to know as much as would be needed to qualify as having knowledge of the mathematical Forms. The philosopher is not said to know more mathematics than the mathematician. He secures his knowledge in way the mathematician can't or doesn't.