The disagreement about conceptual/non-conceptual perception is one of the main topics of dispute in classical Indian philosophy and, accordingly, in two of its protagonists, Kumārila Bhaṭṭa and Dharmakīrti.
The latter claims that only the very first moment of perception is of real perceptual nature. Any further elaboration of it is already conceptual and, hence, non perceptual. Kumārila's definition of perception, instead, is broad enough to accommodate also its conceptual moment. This means that, according to Dharmakīrti's account only the first, indistinct impression of "a brown mass" is perceptual, whereas Kumārila would say that we have perceived a chair.
This does not amount to say that Dharmakīrti negates the existence and importance of conceptual elaborations of perceptual data. In fact, our whole worldly existence depends on them and their distinct presence was acknowledged also in the Pāli Canon (see Del Toso's blog). What Dharmakīrti disagrees about is their perceptual nature.
Does the dispute, therefore, boil down to a merely terminological problem? Not really, since to be perceptual means, in Dharmakīrti's epistemology, to be infallible. Hence, to deny perceptual status means also to deny validity to the idea of a "chair" and of any other (conventional, would Dharmakīrti say) object.