I will explain more about concepts in order to clarify
Pannati, concepts, can be classified in many ways . So things like a unicorn can be considered as different types of pannati from trees.
Trees, computers, humans, Robert, Tilt, sarah, are the shadows of what is really there - and what is really there are only namas and rupas, mentality and matter, the aggregates: insignificant dhammas that pass away instantly.
These concepts- human, Robert, are more deluding than concepts like unicorns (which we know have no reality).
Because of accumulated avijja, ignorance, these type of concepts (pannatti) delude and instead of being given their correct status - as necessary designations* - they are assumed to be actual. And that is where all problems begin and end.
*[i]Note that these designations happen long, long before they are linguistic labels. What is called a thought in conventional language is comprised of billions of momentary arisings which repeatedly take a concept as object and may include mentally naming it. Because of this repetition - and the lack of insight into the actual dhammas - the illusion of permanence is solidified[/i].
The commentary to the UDANA ( translation by Peter Masefield from PTS) (p71,vol1, enlightenment chapter)
it is ignorance since it causes beings to dart among becomings and so on within samsara.., it is ignorance since it darts among those things which do not actually exist [i.e. men, women] and since it does not dart among those things that do exist [i.e. it cannot understand the khandas, paramattha dhammas].
What we call a thought in conventional language is a long and complex series of different processes. This is explained in detail in the commentaries.
____ As I said above the conceptualising happens long before any naming has time to occur. Even babies and animals who have no linguistic abilities are fully involved in processes of conceptualising.
However, animals and babies cannot yet expand concepts into the religions, sciences, and general craziness and wonder that is the fruit of civilisation. I think it can only be known by direct insight whether this is true or not and that is why the Buddha's teaching is ehipassiko - come and see. Which is why I believe vipassana is not a matter of doing something to get something ; instead it is simply the developing of insight into what is real and what is not. All these processes, the realities and the concepts are happening every moment of the day. They do not have to be searched for - they only need to be seen.