Concept Bike

Although the mainstream literature in cognitive science regards the concept as a kind of mental particular, it has been suggested by some theorists that concepts are real things (Margolis:8). In most radical form, the realist about concepts attempts to show that the supposedly mental processes are not mental at all; rather, they are abstract entities, which are just as real as any mundane object.
Plato was the starkest proponent of the realist thesis of universal concepts. By his view, concepts (and ideas in general) are innate ideas that were instantiations of a transcendental world of pure forms that lay behind the veil of the physical world. In this way, universals were explained as transcendent objects. Needless to say this form of realism was tied deeply with Plato's ontological projects. This remark on Plato is not of merely historical interest. For example, the view that numbers are Platonic objects was revived by Kurt Gödel as a result of certain puzzles that he took to arise from the phenomenological accounts.
Gottlob Frege, founder of the analytic tradition in philosophy, famously argued for the analysis of language in terms of sense and reference. For him, the sense of an expression in language describes a certain state of affairs in the world, namely, the way that some object is presented. Since many commentators view the notion of sense as identical to the notion of concept, and Frege regards senses as the linguistic representations of states of affairs in the world, it seems to follow that we may understand concepts as the manner in which we grasp the world. Accordingly, concepts (as senses) have an ontological status (Morgolis:7).
According to Carl Benjamin Boyer, in the introduction to his The History of the Calculus and its Conceptual Development, concepts in calculus do not refer to perceptions. As long as the concepts are useful and mutually compatible, they are accepted on their own. For example, the concepts of the derivative and the integral are not considered to refer to spatial or temporal perceptions of the external world of experience. Neither are they related in any way to mysterious limits in which quantities are on the verge of nascence or evanescence, that is, coming into or going out of appearance or existence. The abstract concepts are now considered to be totally autonomous, even though they originated from the process of abstracting or taking away qualities from perceptions until only the common, essential attributes remained.