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David A. Conway [17]David Alton Conway [1]
  1.  13
    On the Distinction between Convergent and Linked Arguments.David A. Conway - 1991 - 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.  40
    The Philosophical Problem of Evil.David A. Conway - 1988 - International Journal for Philosophy of Religion 24 (1/2):35 - 66.
  3.  31
    Mavrodes, Martin and the verification of religious experience.David A. Conway - 1971 - International Journal for Philosophy of Religion 2 (3):156 - 171.
  4. 'It would have happened already': on one argument for a first cause.David A. Conway - 1984 - Analysis 44 (4):159.
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  5.  40
    Miracles, evidence, and contrary religions.David A. Conway - 1983 - Sophia 22 (3):3 - 14.
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  6.  22
    Possibility and Infinite Time: A Logical Paradox in St. Thomas’ Third Way.David A. Conway - 1974 - International Philosophical Quarterly 14 (2):201-208.
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  7.  9
    Possibility and Infinite Time: A Logical Paradox in St. Thomas’ Third Way.David A. Conway - 1974 - International Philosophical Quarterly 14 (2):201-208.
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  8. D. Z. Phillips and 'The Inadequacy of Language'.David A. Conway - 1975 - Analysis 35 (3):93 - 97.
  9.  32
    Experience, Explanation and Faith: An Introduction to the Philosophy of Religion. [REVIEW]David A. Conway - 1986 - Teaching Philosophy 9 (3):270-273.
  10. D. Z. Phillips and 'the inadequacy of language'.David A. Conway - 1975 - Analysis 35 (3):93.
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  11.  9
    AIDS and Legal Paternalism.David A. Conway - 1987 - Social Theory and Practice 13 (3):287-302.
  12.  18
    Hick, Faith, Science, and the Twentieth Century.David A. Conway - 1981 - Philosophy Research Archives 7:182-222.
    Over the past several years John Hick has developed a view of theistic faith which is philosophically sophisticated and religiously sensitive. In this paper I first attempt to develop an overall interpretation of Hick's position and offer several piecemeal criticisms of it. I then offer "diagnosis" of why Hick cannot, in his own terms, develop a coherent defense of theism and suggest a basic strategy for avoiding the problems he encounters. This strategy results in a defense of theistic faith that (...)
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  13. Capital punishment and deterrence: Some considerations in dialogue form.David A. Conway - 1974 - Philosophy and Public Affairs 3 (4):431-443.
  14.  64
    Sensations and bodily position: A conclusive argument?David A. Conway - 1973 - Philosophical Studies 24 (September):353-354.
  15.  28
    Law, Liberty and Indecency.David A. Conway - 1974 - Philosophy 49 (188):135-147.
    The distinction between private immorality and public indecency plays a significant and perhaps a crucial role in H. L. A. Hart's argument in Law, Liberty, and Morality. This distinction, and the uses to which he puts it, have, however, been largely overshadowed in the ‘debate’ between Professor Hart and Lord Devlin which has centred around such ‘great’ questions as whether a shared morality is necessary for a society. I shall argue that Hart's position, in so far as it is based (...)
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  16.  17
    Concerning Infinite Chains, Infinite Trains, and Borrowing a Typewriter.David A. Conway - 1983 - International Journal for Philosophy of Religion 14 (2):71 - 86.
  17.  11
    Law, Liberty and Indecency.David A. Conway - 1974 - Philosophy 49 (188):135 - 147.
    The distinction between private immorality and public indecency plays a significant and perhaps a crucial role in H. L. A. Hart's argument in Law, Liberty, and Morality. This distinction, and the uses to which he puts it, have, however, been largely overshadowed in the ‘debate’ between Professor Hart and Lord Devlin which has centred around such ‘great’ questions as whether a shared morality is necessary for a society. I shall argue that Hart's position, in so far as it is based (...)
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