  This privileging of reference over meaning with respect to what a concept is lends credence to the broad or innatist interpretation of what it is to acquire or even to have a concept. One has the concept from birth. One is not aware of having it. As you mature, learn to speak and make your way in the world, you may and in all likelihood will associate many beliefs or things with this concept, though still you might not think of it as a concept. (That is, nothing in Plato's account suggests that people need be aware of having a concept qua concept in order to have or even use concepts.) Conversely, lacking the individuation condition for concepts provided by Forms and Innatism, the narrow reading must provide an account of how one acquires any concept. There is little in the primary or secondary literature to suggest how concepts are acquired. Though it is a controversial dialogue with respect to doctrine and period, the Cratylus’ rejection of the Protagorean/Heraclitean account of names (383–387c, 434e-435d), strongly suggests that Plato thinks that no empiricist or abstractionist account is workable. One problem, then, with the narrow interpretation is its picture of (ordinary) concepts and their contents. Concepts are treated as hollow shells to be filled with varying beliefs or ideas, contents gleaned from conversations with one another or contact with the world. Into my concept of beauty goes pale skinned, into yours bright color, into a third, some other filling. The problem is that if the concept itself is identified with its contents, then there is no reason to think that any of us have the same concept. There are just too many different beliefs associated with a concept by different individuals to think that anyone could ever mean the same as another. Empiricism with respect to concept acquisition is liable to lead to private languages at best. Moreover, it would seem that our concept changes anytime we add or subtract from its contents.