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  1. David A. Conway (1991). On the Distinction Between Convergent and Linked Arguments. Informal Logic 13 (3).
    Most recent writers of informal logic texts draw a distinction between "linked" and "convergent" arguments. According to its inventor, Stephen Thomas, the distinction is of the utmost importance; it "seems crucial to the analysis and evaluation of reasoning in natural language." I argue that the distinction has not been drawn in any way that makes it both clear and of any real originality or importance. Many formulations are obscure or conceptually incoherent. One formulation of the distinction does seem tolerably clear (...)
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  2. David A. Conway (1988). The Philosophical Problem of Evil. International Journal for Philosophy of Religion 24 (1/2):35 - 66.
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  3. David A. Conway (1987). AIDS and Legal Paternalism. Social Theory and Practice 13 (3):287-302.
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  4. David A. Conway (1986). Experience, Explanation and Faith. Teaching Philosophy 9 (3):270-273.
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  5. David A. Conway (1984). 'It Would Have Happened Already': On One Argument for a First Cause. Analysis 44 (4):159 - 166.
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  6. David A. Conway (1983). Concerning Infinite Chains, Infinite Trains, and Borrowing a Typewriter. International Journal for Philosophy of Religion 14 (2):71 - 86.
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  7. David A. Conway (1983). Miracles, Evidence, and Contrary Religions. Sophia 22 (3):3 - 14.
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  8. David A. Conway (1975). D. Z. Phillips and 'The Inadequacy of Language'. Analysis 35 (3):93 - 97.
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  9. David A. Conway (1974). Capital Punishment and Deterrence: Some Considerations in Dialogue Form. Philosophy and Public Affairs 3 (4):431-443.
  10. David A. Conway (1974). Possibility and Infinite Time. International Philosophical Quarterly 14 (2):201-208.
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  11. David A. Conway (1974). Law, Liberty and Indecency. Philosophy 49 (188):135 - 147.
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  12. David A. Conway (1973). Sensations and Bodily Position: A Conclusive Argument? Philosophical Studies 24 (September):353-354.
  13. David A. Conway (1971). Mavrodes, Martin and the Verification of Religious Experience. International Journal for Philosophy of Religion 2 (3):156 - 171.
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