Radical feminist and socialist Victoria Woodhull was expelled from the International Workingmen's Association in 1871 for her involvement in the free love and associated movements.
Indeed, with Marx's support, the American branch of the organisation was purged of its pacifist, anti-racist and feminist elements, which were accused of putting too much emphasis on issues unrelated to class struggle and were therefore seen to be incompatible with the "scientific socialism" of Marx and Engels.
He also supported the right of individuals to change sex and stated his willingness to rehabilitate forbidden pleasures, non-conformist caresses (he was personally inclined toward voyeurism), as well as sodomy.
Emile Armand advocated naturism (see anarcho-naturism) and polyamory.
He also called for forming voluntary associations for purely sexual purposes of heterosexual, homosexual, or bisexual nature or of a combination thereof.
Robert Reitzel (1849–98) spoke positively of homosexuality from the beginning of the 1890s in his German-language journal "Der arme Teufel".
In Europe and North America, the free love movement combined ideas revived from utopian socialism with anarchism and feminism to attack the "hypocritical" sexual morality of the Victorian era.
Mikhail Bakunin, for example, opposed patriarchy and the way the law "subjects [women] to the absolute domination of the man." He argued that "[e]qual rights must belong to men and women" so that women can "become independent and be free to forge their own way of life." Bakunin foresaw "the full sexual freedom of women" and the end of "the authoritarian juridical family". Wilde finishes the story: “Both Alphonso and Stephen are now anarchists, I need hardly say.”" Free love advocates sometimes traced their roots back to Josiah Warren and to experimental communities, viewed sexual freedom as a clear, direct expression of an individual's self-ownership. In New York's Greenwich Village, "bohemian" feminists and socialists advocated self-realisation and pleasure for women (and also men) in the here and now, as well as campaigning against the first World War and for other anarchist and socialist causes.
In Oscar Wilde's The Soul of Man Under Socialism, he passionately advocates for an egalitarian society where wealth is shared by all, while warning of the dangers of authoritarian socialism that would crush individuality. Tired, cold, and “wet to the skin,” the three men immediately “flew to the hotel for hot brandy and water.” But there was a problem. Free love particularly stressed women's rights since most sexual laws discriminated against women: for example, marriage laws and anti-birth control measures. They encouraged playing with sexual roles and sexuality, and the openly bisexual radical Edna St.In 1954, Guérin was widely attacked for his study of the Kinsey Reports in which he also detailed the oppression of homosexuals in France: "The harshest [criticisms] came from Marxists, who tend seriously to underestimate the form of oppression which is antisexual terrorism.I expected it, of course, and I knew that in publishing my book I was running the risk of being attacked by those to whom I feel closest on a political level." The major male anarchist thinkers, with the exception of Pierre-Joseph Proudhon, strongly supported women's equality. letter presented various hypotheticals of women refusing or assenting to sex with their husbands or lovers, and argued that true liberation required education of both sexes and particularly women.He later commented, "I think I am rather more than a Socialist. The law stood in the way: “As it was past ten o’clock on a Sunday night the proprietor could not sell us any brandy or spirits of any kind! The publication staunchly advocated free love and women's rights, and critiqued "Comstockery" -- censorship of sexual information. Vincent Millay and the lesbian anarchist Margaret Anderson were prominent among them.I am something of an Anarchist, I believe." Wilde's left libertarian politics were shared by other figures who actively campaigned for homosexual emancipation in the late 19th century, including John Henry Mackay and Edward Carpenter. Deliberately defying "Comstockism" in an act of civil disobedience, The Firebrand published Walt Whitman's "A Woman Waits for Me" in 1897; A. Pope, Abe Isaak, and Henry Addis were quickly arrested and charged with publishing obscene information for the Whitman poem and a letter "It Depends on the Women", signed by A. The Villagers took their inspiration from the (mostly anarchist) immigrant female workers from the period 1905-1915 and the "New Life Socialism" of Edward Carpenter, Havelock Ellis and Olive Schreiner."In this sense, the theoretical positions and the vital experiences of French individualism are deeply iconoclastic and scandalous, even within libertarian circles.