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Jill Locke [8]Jillian Louise Locke [1]
  1.  2
    Jill Locke (1999). Hiding for Whom? Obscurity, Dignity, and the Politics of Truth. Theory and Event 3 (3).
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  2.  16
    Jill Locke (2007). Shame and the Future of Feminism. Hypatia 22 (4):146-162.
    : Recent works have recovered the ethical and political value of shame, suggesting that if shame is felt for the right reasons, toxic forms of shame may be alleviated. Rereading Hannah Arendt's biography of the "conscious pariah," Rahel Varnhagen, Locke concludes that a politics of shame does not have the radical potential its proponents seek. Access to a public world, not shaming those who shame us, catapults the shamed pariah into the practices of democratic citizenship.
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    Jill Locke (2015). The Color of Our Shame: Race and Justice in Our Time. Contemporary Political Theory 14 (3):e50.
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    Jill Locke (2003). Book Review: Love Is A Sweet Chain: Desire, Autonomy, And Friendship In Liberal Political Theory by James R. Martel. New York: Routledge Press, 2001. 272 Pp. $80.00 , $24.95. [REVIEW] Political Theory 31 (1):157-159.
  5. Jill Locke & Eileen Hunt Botting (eds.) (2009). Feminist Interpretations of Alexis de Tocqueville. Penn State University Press.
    This book moves beyond traditional readings of Alexis de Tocqueville and his relevance to contemporary democracy by emphasizing the relationship of his life and work to modern feminist thought. Within the resurgence of political interest in Tocqueville during the past two decades, especially in the United States, there has been significant scholarly attention to the place of gender, race, and colonialism in his work. This is the first edited volume to gather together a range of this creative scholarship. It reveals (...)
     
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  6. Jill Locke (2013). Little Rock's Social Question Reading Arendt on School Desegregation and Social Climbing. Political Theory 41 (4):533-561.
    This essay interprets Hannah Arendt’s concept of the “social question” through a reading of her controversial essay “Reflections on Little Rock.” I argue that Arendt’s social question refers to social climbing and not simply poverty, as she initially suggests. The social-climbing framework illuminates “Little Rock” in two ways. First, it explains why Arendt opposed mandatory school desegregation, which she saw as black social climbing, that is, African American citizens and the NAACP using the US courts and federal government to raise (...)
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  7. Jill Locke (2007). Shame and the Future of Feminism. Hypatia: A Journal of Feminist Philosophy 22 (4):146-162.
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  8. Jill Locke (2007). Shame and the Future of Feminism. Hypatia 22 (4):146-162.
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