On your bold point at the end, what difference does it make if I talk about the “theories” of “ought” or “good” instead of the “concepts” of “ought” or “good?” I actually do often talk in terms of “theories” myself (perhaps a result of the science fanboy tendencies analytic philosophers like myself often have), but it’s not obvious to me how important this is. When I read other philosophers who prefer to talk of “concepts,” I usually assume they mean theories too, and usually what they say makes sense when so interpreted. I suppose confusing theories with prototypes or exemplars might lead to over-estimating the importance of intuitive examples and counter-examples, but while I do think many philosophers often do that, there are many other reasons they might make that mistake. Or were you thinking of other possible effects of the confusion?
On your bold point at the end, what difference does it make if I talk about the “theories” of “ought” or “good” instead of the “concepts” of “ought” or “good?” I actually do often talk in terms of “theories” myself (perhaps a result of the science fanboy tendencies analytic philosophers like myself often have), but it’s not obvious to me how important this is. When I read other philosophers who prefer to talk of “concepts,” I usually assume they mean theories too, and usually what they say makes sense when so interpreted. I suppose confusing theories with prototypes or exemplars might lead to over-estimating the importance of intuitive examples and counter-examples, but while I do think many philosophers often do that, there are many other reasons they might make that mistake. Or were you thinking of other possible effects of the confusion?