  Those who would limit the kind of learning that is recollection isolate the last stage(s) of learning, namely those concerned with the move from beliefs about the (properties of) the material world to knowledge of Forms (see, most recently, Scott 1995; Bobonich 2002, Ch. 1).  Since only philosophers will engage in these late stages, the ‘us’ for whom learning is recollection are only philosophers, and what is learned/recollected is just Forms. On this narrow reading Plato would have to offer an account of ordinary thought and talk, i.e., an account of concept acquisition and application, which claims that the concepts so deployed by most of us are derived from ordinary particulars and acquired through our conversations with one another and our sense-perceptions and beliefs about physical objects. In sum, both readings agree that Plato is concerned to explain the distinctive capacity of humans to classify sense-perception under universals. According to the broad reading, Plato thinks that this cannot be done unless one appeals to one's prior, latent knowledge of the Forms under which one ranges perceptions. According to the narrow reading, there is no need to appeal to prior knowledge of Forms to explain the ordinary classificatory activities of humans. Rather, prior knowledge of Forms is needed only to explain the philosophical understanding of Forms. Innate Forms thus need not contribute anything to the formation of concepts in ordinary thought and talk. Precisely what the relation is between the concepts garnered from ordinary perception and used in ordinary thought and talk and the innate Forms or concepts used in philosophical thinking remains to be determined.