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Free love
From Wikipedia, the free encyclopedia Free love is a social movement that rejects marriage, which is seen as a form of social bondage. The Free Love movements initial goal was to separate the state from sexual matters such as marriage, birth control, and adultery. It claimed that such issues were the concern of the people involved, and no one else.[1] Much of the free-love tradition is an offshoot of anarchism, and reflects a libertarian philosophy that seeks freedom from state regulation and church interference in personal relationships. According to this concept, the free unions of adults are legitimate relations which should be respected by all third parties whether they are emotional or sexual relations. In addition, some free-love writing has argued that both men and women have the right to sexual pleasure. In the Victorian era, this was a radical notion. Later, a new theme developed, linking free love with radical social change, and depicting it as a harbinger of a new anti-authoritarian, anti-repressive sensibility.[2] Many people in the early 19th century believed that marriage was an important aspect of life to "fulfil earthly human happiness." Middle-class Americans wanted the home to be a place of stability in an uncertain world. This mentality created a vision on strongly defined gender roles, which led to the advancement of the free love movement.[3] While the phrase free love is often associated with promiscuity in the popular imagination, especially in reference to the counterculture of the 1960s and 1970s, historically the free-love movement has not advocated multiple sexual partners or short-term sexual relationships. Rather, it has argued that love relations that are freely entered into should not be regulated by law. The term "sex radical" is also used interchangeably with the term "free lover", and was the preferred term by advocates because of the negative connotations of "free love".[citation needed] By whatever name, advocates had two strong beliefs: opposition to the idea of forceful sexual activity in a relationship and advocacy for a woman to use her body in any way that she pleases.[4] Laws of particular concern to free love movements have included those that prevent an unmarried couple from living together, and those that regulate adultery and divorce, as well as age of consent, birth control, homosexuality, abortion, and sometimes prostitution; although not all free love advocates agree on these issues. The abrogation of individual rights in marriage is also a concernfor example, some jurisdictions do not recognize spousal rape or treat it less seriously than non-spousal rape. Free-love movements since the 19th century have also defended the right to publicly discuss sexuality and have battled obscenity laws. In 1857, Francis Barry wrote that "marriage is a system of rape," stating that the woman is a victim where she can do nothing but be oppressed by her husband, as he tortures her in her home, which becomes a house of bondage.[5] In one of his articles, Barry wrote: 'The Object of this [womens emancipation] Society, according to Article 2 of its [free love] constitution, shall be to secure absolute freedom to woman, through the overthrow of the popular system of marriage.[6] At the turn of the 20th century, some free-love proponents extended the critique of marriage to argue that marriage as a social institution encourages emotional possessiveness and psychological enslavement.[citation needed]
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written part of the free love movement, the movement itself was still associated with loud and flashy women. There were two reasons for why free love was more agreeable to men. The first reason was that women lost more than men did, if marriage were to become undermined. The second reason was that free love rested on the faith in individualism, a quality that most women were afraid of or unable to accept.[6] In 1857, Minerva Putnam complained that, in the discussion of free love, no woman has attempted to give her views on the subject. There were six books during this time that endorsed the concept of free love. Of the four major free love periodicals following the civil war, only two of them had female editors. Mary Gove Nichols was the leading female advocate, and the woman who most people looked up to, for the free love movement. She wrote her autobiography, which became the first case against marriage written from a womans point of view.[6] Sex radicals remained focused on their attempts to uphold a womans right to control her body and to freely discuss issues such as contraception, marital sex abuse (emotional and physical), and sexual education. These people believed that by talking about female sexuality, they would help empower women. To help achieve this goal, sex radicals relied on the written word, books, pamphlets, and periodicals. This method helped these people sustain this movement for over 50 years, and helped spread their message all over the United States.[11] In recent years, women have created works of art to help keep the free love movement alive, often in ways that even the artist does not realize. Sara Bareilles songs, Fairytale and Love Song are modern examples of how women are participating in the Free Love movement; although, artists such as Bareilles do not write their songs specifically for the Free Love movement.[12] The famous feminist, Gloria Steinem at one point stated, you became a semi-nonperson when you got married. She also famously coined the expression 'A woman needs a man like a fish needs a bicycle,' Steinem dismissed marriage in 1987 as not having a 'good name.' Steinem got married in 2000, stating that the symbols that feminists once rebelled against now are freely chosen, or society had changed.[13]
Karl Kautsky, writing in 1895, noted that a number of "communistic" movements throughout the Middle Ages also rejected marriage.[18] Typical of such movements, the Cathars of 10th to 14th century Western Europe freed followers from all moral prohibition and religious obligation, but respected those who lived simply, avoided the taking of human or animal life, and were celibate. Women had an uncommon equality and autonomy, even as religious leaders. The Cathars and similar groups (the Waldenses, Apostle brothers, Beghards and Beguines, Lollards, and Hussites) were branded as heretics by the Roman Catholic Church and suppressed. Other movements shared their critique of marriage but advocated free sexual relations rather than celibacy, such as the Brethren of the Free Spirit, Taborites, and Picards.
The Garden of Earthly Delights, by Hieronymus Bosch (c. 1504). Art historian Wilhelm Fraenger speculates that Bosch was a sympathiser or member of the free-love sect known as the Brethren of the Free Spirit.
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I never was attached to that great sect, Whose doctrine is, that each one should select Out of the crowd a mistress or a friend, And all the rest, though fair and wise, commend To cold oblivion... True love has this, different from gold and clay, That to divide is not to take away. Sharing the free-love ideals of the earlier social movementsas well as their feminism, pacifism, and simple communal lifewere the utopian socialist communities of early-nineteenth-century France and Britain, associated with writers and thinkers such as Henri de Saint-Simon and Charles Fourier in France, Robert Owen in England, and, perhaps most far-reaching, the German composer Richard Wagner. Fourier, who coined the term feminism, argued that true freedom could only occur without masters, without the ethos of work, and without suppressing passions: the suppression of passions is not only destructive to the individual, but to society as a whole. He argued that all sexual expressions should be enjoyed as long as people are not abused, and that "affirming one's difference" can actually enhance social integration. The Saint-Simonian feminist Pauline Roland took a free-love stance against marriage, having four children in the 1830s, all of whom bore her name. Wagner's position seems quite similar; he not only advocated something like free love in several of his works, he practiced what he preached, and began a family with Cosima Liszt, then still married to the conductor Hans von Blow. Cosima had been one of three children born out of wedlock to the ultra-popular Hungarian composer and pianist Ferenc (Franz) Liszt by Countess Marie d'Agoult. Though apparently scandalous at the time, such liaisons seemed the actions of admired artists who were following the dictates of their own wills, rather than those of social convention, and in this way they were in step with their era's liberal philosophers of the cult of passion, such as Fourier, and their actual or eventual openness can be understood to be a prelude to the freer ways of the twentieth century. Friedrich Nietzsche spoke occasionally in favor of something like free love, but when he proposed marriage to that famous practitioner of it, Lou Andreas-Salome, she berated him for being inconsistent with his philosophy of the free and supramoral Superman, a criticism that Nietzsche seems to have taken seriously, or to have at least been stung by. The relationship between composer Frederic Chopin and writer George Sand can be understood as exemplifying free love in a number of ways. Behavior of this kind by figures in the public eye did much to erode the credibility of conventionalism in relationships, especially when such conventionalism brought actual unhappiness to its practitioners.
Frontispiece to William Blake's Visions of the Daughters of Albion (1793), which contains Blake's critique of Judeo-Christian values of marriage. Oothoon (centre) and Bromion (left), are chained together, as Bromion has raped Oothoon and she now carries his baby. Theotormon (right) and Oothoon are in love, but Theotormon is unable to act, considering her polluted, and ties himself into knots of indecision.
That European outpost, Australia, which began its existence as a penal colony, had a much more flexible view of cohabitation and sexual bonding than was known in Europe itself at the time, "Neither the male nor the female convicts thought it was disgraceful, or even wrong, to live together out of wedlock."[20]
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The women's movement, free love and Spiritualism were three strongly linked movements at the time, and Woodhull was also a spiritualist leader. Like Noyes, she also supported eugenics. Fellow social reformer and educator Mary Gove Nichols was happily married (to her second husband), and together they published a newspaper and wrote medical books and articles,[25][26][27] a novel, and a treatise on marriage, in which they argued the case for free love. Both Woodhull and Nichols eventually repudiated free love. Publications of the movement in the second half of the 19th century included Nichols' Monthly, The Social Revolutionist, Woodhull & Claflin's Weekly (ed. Victoria Woodhull and her sister Tennessee Clafin), The Word (ed. Ezra Heywood), Lucifer, the Light-Bearer (ed. Moses Harman) and the German-language Detroit newspaper Der Arme Teufel (ed. Robert Reitzel). Organisations included the New England Free Love League, founded with the assistance of American libertarian Benjamin Tucker as a spin off from the New England Labor Reform League (NELRL). A minority of freethinkers also supported free love.[28] The most radical free love journal was The Social Revolutionist, published in the 1856-1857, by John Patterson. The first volume consisted of twenty writers, of which only one was a woman.[6] In an edition of Lucifer, the Light-Bearer, there is a blurb about women and marriage: in order to live the purest life, must be free, must enjoy the full privilege of soliciting the love of any man, or of none, if she so desires. She must be free and independent socially, industrially," -- Page 265. This is only one specimen of the many radical and vitally important truths contained in "A CITYLESS AND COUNTRYLESS WORLD," by Henry Olerich. Bound in red silk, with gold lettering on side and back; nearly 400 pages. Read it and you will see the defects of paternalism as set forth by Bellamy. Price $1. For sale at this office.[29] This quote demonstrated the journal's fight to get women to see the light of how marriage truly was in the early twentieth century. In 1852, a writer named Marx Edgeworth Lazarus published a tract entitled "Love vs. Marriage pt. 1," in which he portrayed marriage as "incompatible with social harmony and the root cause of mental and physical impairments." Lazarus intertwined his writings with his religious teachings, a factor that made the Christian community more tolerable to the free love idea.[4] Sex radicals were not alone in their fight against marriage ideals. Other nineteenth century Americans saw this social institution as flawed, but hesitated to abolish it. Groups such as the Shakers, the Oneida Community, and the Latter-day Saints were wary of the social notion of marriage. These organizations and sex radicals believed that true equality would never exist between the sexes as long as the church and the state continued to work together, worsening the problem of subordination of wives to their husbands.[4] The free love movement evolved through four stages between 1853 and 1910. The first stage was a collective stage, where sex radicals put out print materials. The second stage was when the sex radicals encountered strong opposition; editors risked being arrested for writing about sexual topics. During the third stage, sex radicals challenged the governments power to control womens bodies and their private lives. The fourth and final stage was when the movement started to lose its drive. A new type of womens movement was born, thus making it impossible to keep the free love movement alive.[4]
Havelock Ellis
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campaigned for a range of sexual freedoms, including homosexuality and access to contraception. Other notable figures among the Greenwich-Village scene who have been associated with free love include Edna St. Vincent Millay, Max Eastman, Crystal Eastman, Floyd Dell, Mabel Dodge Luhan, Ida Rauh, Hutchins Hapgood, Neith Boyce; a certain extreme was reached by self-proclaimed Satanist Anton LaVey. Dorothy Day also wrote passionately in defense of free love, women's rights, and contraception but later, after converting to Catholicism, she criticized the sexual revolution of the sixties. The development of the idea of free love in the United States was also significantly impacted by the publisher of Playboy magazine, Hugh Hefner, whose activities and persona over more than a half century popularized the idea of free love to the general public. Japan The anarchist feminist, social critic, novelist, and Emma Goldman translator Noe Ito (18951923) and her lover, fellow anarchist Sakae Osugi (18851923), promoted free love in Japan.[citation needed] The entire nation was shocked by their extrajudicial execution by a squad of military police in what became known as the Amakasu Incident, after the name of its perpetrator, who was imprisoned for his crime. Their story is told in the 1969 movie Erosu purasu Gyakusatsu (Eros Plus Massacre). USSR After the October Revolution in Russia, Alexandra Kollontai became the most prominent woman in the Soviet administration. Kollontai was also a champion of free love. Clara Zetkin recorded that Lenin opposed free love as "completely un-Marxist, and moreover, anti-social".[30] Zetkin also recounted Lenin's denunciation of plans to organise Hamburgs women prostitutes into a special revolutionary militant section: he saw this as corrupt and degenerate. Despite the traditional marital lives of Lenin and most Bolsheviks, they believed that sexual relations were outside the jurisdiction of the state. The Soviet government abolished centuries-old Czarist regulations on personal life, which had prohibited homosexuality and made it difficult for women to obtain divorce permits or to live singly. However, by the end of the 1920s, Stalin had taken over the Communist Party and begun to implement socially conservative policies. Homosexuality was classified as a mental disorder, and free love was further demonized. France In the bohemian districts of Montmartre and Montparnasse, many were determined to shock the "bourgeois" sensibilities of the society they grew up in; many, such as the anarchist Benot Broutchoux, favored free love. At the same time, the cross-dressing radical activist Madeleine Pelletier practised celibacy, distributed birth-control devices and information, and performed abortions. An important propagandist of free love was individualist anarchist Emile Armand. He advocated naturism and polyamory in what he termed la camaraderie amoureuse.[31] He wrote many propagandist articles on this subject such as "De la libert sexuelle" (1907) where he advocated not only a vague free love but also multiple partners, which he called "plural love".[31] In the individualist anarchist journal L'en dehors he and others continued in this way. Armand seized this opportunity to outline his theses supporting revolutionary sexualism and camaraderie amoureuse that differed from the traditional views of the partisans of free love in several respects. Later Armand submitted that from an individualist perspective nothing was reprehensible about making "love", even if one did not have very strong feelings for one's partner.[31] "The camaraderie amoureuse thesis", he explained, "entails a free contract of association (that may be annulled without notice, following prior agreement) reached between anarchist individualists of different genders, adhering to the necessary standards of sexual hygiene, with a view toward protecting the other parties to the contract from certain risks of the amorous experience, such as rejection, rupture, exclusivism, possessiveness, unicity, coquetry, mile Armand whims, indifference, flirtatiousness, disregard for others, and prostitution."[31] He also published Le Combat contre la jalousie et le sexualisme rvolutionnaire (1926), followed over the years by Ce que nous entendons par libert de l'amour (1928), La Camaraderie amoureuse ou chiennerie sexuelle (1930), and, finally, La Rvolution sexuelle et la camaraderie amoureuse (1934), a book of nearly 350 pages comprising most of his writings on sexuality.[31] In a text from 1937, he mentioned among the individualist objectives the practice of forming voluntary associations for purely sexual purposes of heterosexual, homosexual, or bisexual nature or of a combination thereof. 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. This led him to allocate more and more space to what he called "the sexual non-conformists", while excluding physical violence.[31] His militancy also included translating texts from people such as Alexandra Kollontai and Wilhelm Reich and establishments of free love associations which tried to put into practice la camaraderie amoureuse through actual sexual experiences. Free love advocacy groups active during this time included the Association d'tudes sexologiques and the Ligue mondiale pour la Rforme sexuelle sur une base scientifique.[31] Germany In Germany, from 1891 to 1919, the Verband Fortschrittlicher Frauenvereine (League of Progressive Women's Associations) called for a boycott of marriage and for the enjoyment of sexuality. Founded by Lily Braun and Minna Cauer, the league also aimed to organise prostitutes into labor unions, taught contraception, and supported the right to abortion and the abolition of criminal penalties against homosexuality, as well as running child-care programs for single mothers. In 1897, teacher and writer Emma Trosse published a brochure titled Ist freie Liebe Sittenlosigkeit? ("Is free love immoral?"). The worldwide homosexual emancipation movement also began in Germany in the late 19th century, and many of the thinkers whose work inspired sexual liberation in the 20th century were also from the German-speaking world, such as Sigmund Freud, Otto Gross, Herbert Marcuse, Wilhelm Reich, and Max Stirner's follower and biographer, John Henry MacKay.
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1940s - 1960s
From the late 1940s to the 1960s, the bohemian free-love tradition of Greenwich Village was carried on by the beat generation, although differing with their predecessors by being an apparently male-dominated movement. The Beats also produced the first appearance of male homosexual champions of free love in the U.S., with writers such as Allen Ginsberg and William S. Burroughs. Like some of those before, the beats challenged a range of social conventions, and they found inspiration in such aspects of black culture as jazz music. The Beat movement led on the West Coast to the activities of such groups as the Merry Pranksters (led, according to Grateful Dead historian Dennis McNally, not by novelist Ken Kesey, but by hipster and driver Neal Cassady) and the entire San Francisco pop music scene, in which the implications of sexual bohemianism were advanced in a variety of ways by the hippies. With the Summer of Love in 1967, the eccentricities of this group became a nationally recognized movement. The study of sexology continued to gain prominence throughout the era, with the works of researchers like Alfred Kinsey lending a new legitimacy to challenges to traditional values regarding sex and marriage.
Lily Braun
In popular culture
Literature H. C. M. Watson, Erchomenon; or the Republic of Materialism (1879): A free love utopia. Robert A. Heinlein explored the concept of free love throughout his writing career, starting with his first novel For Us, The Living: A Comedy of Customs in 1939. In Stranger in a Strange Land (1961), Valentine Michael Smith founds his own church preaching free love. Lazarus Long's family, in multiple books including Time Enough for Love, believe in free love. Marion Zimmer Bradley's Darkover series, some of the cultures and individuals of Darkover reject marriage. A freely chosen partner is known as a freemate. Films "Free Love", a 1930 film starring Conrad Nagel, directed by Hobart Henley, written by Winifred Dunn, Sidney Howard and Edwin Knopf The Harrad Experiment, a 1973 film directed by Ted Post, based on a novel by Robert H. Rimmer, starring James Whitmore and Tippi Hedren "Amor libre", a 1978 film directed by Jaime Humberto Hermosillo and written by Francisco Snchez Music "Free Love Freeway", written and sung by Ricky Gervais, who starred as David Brent in the British television comedy series The Office "Freelove", written by Martin Gore; from Depeche Mode's 2001 album Exciter "Unsheathed" from Live's 1997 album Secret Samadhi contains the chorus "Free love is a world I can't linger too long in/Free love was just another party for the hippies to ruin", although any specific objections are very unclear. "The Concept Of Love" by Hideki Naganuma (as featured in both the Jet Set Radio Future and Ollie King original soundtracks) contains a strong theme of free love, including a number of recurring sampled audio clips concerning the topic. "The Blind House" by Porcupine Tree on the 2009 album The Incident, contains, in the chorus, "Free love, free love, feel love in all my sisters" and has a strong theme of free love. "Free Love" by American rock band Cage the Elephant on their 2009 self-titled album, depicts a girl who personifies free love. Comics
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Elfquest, by Wendy and Richard Pini, follows the adventures of a tribe of elves who, among other things, consider free love completely natural. The tribe in question freely lets its members decide their number of sexual partners, even allowing them to choose none or establish a monogamous relationship if that is what the elf/elves in question desire.
See also
Anarchism and issues related to love and sex Common-law marriage Don Juanism Free union New Woman Open marriage Polyamory Bertrand Russell Sexual norm Sexual objectification
References
Notes
21. ^ William Blake before him had made the same connection: "In 1. ^ McElroy, Wendy. "The Free Love Movement and Radical Eternity they neither marry nor are given in Individualism." Libertarian Enterprise .19 (1996): 1. marriage." (Jerusalem: The Emanation of the Giant Albion, 2. ^ Dan Jakopovich, Chains of Marriage, Peace News 30.15; E176) (http://www.peacenews.info/webextras/article.php?id=33) 22. ^ a b c The Free Love Movement and Radical Individualism By ab 3. ^ Spurlock, John C. Free Love Marriage and Middle-Class Wendy McElroy (http://www.nccRadicalism in America. New York, NY: New York UP, 1988. 1776.org/tle1996/le961210.html) 4. ^ a b c d Passet, Joanne E. Sex Radicals and the Quest for 23. ^ Joanne E. Passet, "Power through Print: Lois Waisbrooker Women's Equality. Chicago,IL: U of Illinois P, 2003. and Grassroots Feminism," in: Women in Print: Essays on the 5. ^ e. Spurlock, John. "A Masculine View of Women's Freedom: Print Culture of American Women from the Nineteenth and Free Love in the Nineteenth Century." International Social Twentieth Centuries, James Philip Danky and Wayne A. Science Review 69.3/4 (1994): 34-45. Print. Wiegand, eds., Madison, WI, University of Wisconsin Press, 2006; pp. 229-50. 6. ^ a b c d Spurlock, John. "A Masculine View of Women's 24. ^ "And the Truth Shall Make You Freedom: Free Love in the Nineteenth Century." International Free" (http://gos.sbc.edu/w/woodhull.html) (November 20, Social Science Review 69.3/4 (1994): 34-45. Print. 1871) 7. ^ Kreis, Steven. "Mary Wollstonecraft, 1759-1797". The 25. ^ Gove, Mary S. (1842). Lectures to Ladies on Anatomy and History Guide. 11/23/09 Physiology <http://www.historyguide.org/intellect/wollstonecraft.html>. (http://www.archive.org/stream/lecturestoladies00nichiala#page/n5/mode/2up). 8. ^ Gove Nichols, Mary S. (1855). Mary Lyndon, or Revelations Boston: Saxton & Peirce. Retrieved 13 January 2009. Full text of a Life. An Autobiography at Internet Archive (archive.org). (http://www.archive.org/stream/marylyndonorreve00nich#page/166/mode/2up). 26. ^ Gove Nichols, Mary S. (1846). "Lectures to Women on New York: Stringer & Townsend. p. 166. Retrieved 14 January Anatomy and 2009. Full text at Internet Archive (archive.org). Physiology" (http://www.archive.org/stream/lecturestowomen00nichgoog#page/ 9. ^ Nichols, Mary Gove, 1855. Mary Lyndon: Revelations of a with an Appendix on Water Cure. New York: Harper & Life. New York: Stringer and Townsend; p. 166. Quoted in Brothers. Retrieved 13 January 2009. Full text at Internet Feminism and Free Love (http://www.hArchive (archive.org). net.org/~women/papers/freelove.html) 10. ^ Silver-Isenstadt, Jean L (2002). Shameless: The Visionary Life 27. ^ Gove Nichols, Mary S. (1855). "Experience in the Water Cure: A familiar exposition of the Principles and Results of of Mary Gove Nichols (http://books.google.com.au/books? Water Treatment, in the Cure of Acute and Chronic id=jmGUJudA3bsC&pg=PP21#v=onepage&q=&f=false). Diseases" (http://www.archive.org/stream/anintroductiont01nichgoog#page/n56/ Baltimore, Maryland: The Johns Hopkins University Press. in Fowlers and Wells' Water-Cure Library: Embracing all the ISBN 0-8018-6848-3. Retrieved 14 December 2009. most popular works on the subject. Vol. 2 of 7. New York: 11. ^ Passet, Joanne E. Sex Radicals and the Quest for Women's Fowlers and Wells. Retrieved 2009-10-29. Full text at Internet Equality. Chicago,IL: U of Illinois P, 2003. Archive (archive.org). 12. ^ Bareilles, Sara. "Sara Bareilles". Sara Bareilles . 11/20/09 28. ^ Kirkley, Evelyn A. 2000. Rational Mothers and Infidel <http://www.sarabmusic.com/site.html?section=music>. Gentlemen: Gender and American Atheism, 18651915. 13. ^ Frey, Jennifer Gender Equity: A Woman Needs a Man like a (Women and Gender in North American Religions.) Syracuse, Fish Needs a Bicycle. Signs of the Times, 7 09. 2000. Web. 21 N.Y.: Syracuse University Press. 2000. Pp. xviii, 198 Nov. 2009 <http://george.loper.org/trends/2000/Sep/91.html>. 29. ^ Ward, Dana Anarchy Archives. Anarchy Archives, 25 14. ^ See Essenes#Contemporary ancient sources September 2001. Web. 21 November 2009 15. ^ Although they appear to have been involved in a revolt <http://dwardmac.pitzer.edu/anarchist_Archives/coldoffthepresses/luciferv2.htm against the Roman occupiers 16. ^ Crone, Patricia, Kavads Heresy and Mazdaks Revolt, in: Iran 30. ^ Zetkin, Clara, 1934, Lenin on the Woman Question, New York: International , p.7. Published in Reminiscences of Lenin. 29 (1991), S. 21-40 A more extensive quote from Lenin follows: "It seems to me 17. ^ Irwin, Robert, Political Thought in The Thousand and One that this superabundance of sex theories [...] springs from the Nights, in: Marvels & Tales - Volume 18, Number 2, 2004, pp. desire to justify ones own abnormal or excessive sex life before 246-257. Wayne State University Press bourgeois morality and to plead for tolerance towards oneself. 18. ^ Kautsky, Karl (1895), Die Vorlufer des neuen Sozialismus, This veiled respect for bourgeois morality is as repugnant to me vol. I: Kommunistische Bewegungen in Mittelalter, Stuttgart: as rooting about in all that bears on sex. No matter how J.W. Dietz. rebellious and revolutionary it may be made to appear, it is in 19. ^ Plan for a Free Community upon the Coast of Africa under the final analysis thoroughly bourgeois. It is, mainly, a hobby of the Protection of Great Britain; but Intirely Independent of All the intellectuals and of the sections nearest to them. There is no European Laws and Governments. London: R. Hindmarsh, place for it in the party, in the class-conscious, fighting 1789. proletariat. 20. ^ Robert Hughes, "The Fatal Shore, The Epic History of Australia's Founding," page 258. (New York, 1986, ISBN 31. ^ a b c d e f g "Emile Armand and la camaraderie amourouse 0-394-75366-6. Revolutionary sexualism and the struggle against jealousy." by
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Francis Rousin (http://www.iisg.nl/womhist/manfreuk.pdf) Retrieved 2010-06-10 32. ^ Stone 1994, "Sex, Love and Hippies" (http://www.hipplanet.com/books/atoz/sex.htm). 33. ^ "But the biggest release of inhibitions came about through the use of drugs, particularly marijuana and the psychedelics. Marijuana is one of the best aphrodisiacs known to man. It enhances the senses, unlike alcohol, which dulls them. As any hippie can tell you, sex is a great high, but sex on pot is fuckin' far out!...More importantly, the use of psychedelic drugs, especially LSD was directly responsible for liberating hippies from their sexual hang-ups. The LSD trip is an intimate soul wrenching experience that shatters the ego's defenses, leaving Further reading
the tripper in a very poignant and sensitive state. At this point, a sexual encounter is quite possible if conditions are right. After an LSD trip, one is much more likely to explore one's own sexual nature without inhibitions. Stone 1994, "Sex, Love and Hippies" (http://www.hipplanet.com/books/atoz/sex.htm) 34. ^ "Many hippies on the spiritual path found enlightenment through sex. The Kama Sutra, the Tantric sexual manual from ancient India is a way to cosmic union through sex. Some gurus like Bhagwan Shree Rajneesh (Osho) formed cults that focused on liberation through the release of sexual inhibitions"Stone 1994, "Sex, Love and Hippies" (http://www.hipplanet.com/books/atoz/sex.htm)
"The recurring movements of free love" by Saskia Poldervaart (http://www.iisg.nl/womhist/polder.pdf) Victoria Woodhull, Free Lover: Sex, Marriage And Eugenics in the Early Speeches of Victoria Woodhull (Seattle: Inkling, 2005) ISBN 1-58742-050-3 Stoehr, Taylor, ed. Free Love in America: A Documentary History (New York: AMS Press, 1977). Sears, Hal, The Sex Radicals: Free Love in High Victorian America (Lawrence, KS: The Regents Press of Kansas, 1977 Spurlock, John Free Love: Marriage and Middle Class Radicalism, 1825-1860 (New York: New York University Press, 1987 Joanne E. Passet, Sex Radicals and the Quest for Womens Equality. Champaign: University of Illinois Press, 2003. ISBN 0-25202804-X. Martin Blatt, Free Love and Anarchism: The Biography of Ezra Heywood (Urbana: University of Illinois Press, 1989) "Emile Armand and la camaraderie amourouse".Revolutionary sexualism and the struggle against jealousy." by Francis Rousin (http://www.iisg.nl/womhist/manfreuk.pdf) Barbara Goldsmith, Other Powers: The Age of Suffrage, Spiritualism, and the Scandalous Victoria Woodhull, 1999, ISBN 0-06095332-2 Goldman, Emma, Marriage and Love (http://www.gutenberg.org/files/20715/20715-h/20715-h.htm) (New York, Mother Earth Publishing Association, 1911) Franoise Basch, Rebelles amricaines au XIXe sicle : marriage, amour libre et politique (Paris : Mridiens Klincksieck, 1990). Curt von Westernhagen, Wagner (Cambridge, 1978), ISBN 0 521 28254. Dennis McNally, A Long Strange Trip, the Inside History of the Grateful Dead (New York, 2002), ISBN 0-7679-1186-5 Hugh M. Hefner, The Playboy Philosophy, Playboy Magazine, December 1962 through May 1965 issues. Open History, A Japanese History Website (This reference needs confirmation). Retrieved from "http://en.wikipedia.org/w/index.php?title=Free_love&oldid=550200846" Categories: Free love Hippie movement Love Sexual revolution This page was last modified on 13 April 2013 at 19:42. Text is available under the Creative Commons Attribution-ShareAlike License; additional terms may apply. By using this site, you agree to the Terms of Use and Privacy Policy. Wikipedia is a registered trademark of the Wikimedia Foundation, Inc., a non-profit organization.
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