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United Kingdom. Toward the end of the 19th century in the United Kingdom, free love was a topic of discussion among a minority of freethinkers, socialists, and feminists. Many of them were associated with The Fellowship of the New Life, such as Olive Schreiner and Edward Carpenter. Carpenter was one of the first writers to defend homosexuality in the English language. Like many of the movements before them who were associated with free love, the group also favored a simple communal life, pacifism, and vegetarianism. The best-known modern British advocate of free love was the philosopher Bertrand Russell, later Third Earl Russell, who said that he did not believe he really knew a woman until he had made love with her. Coming from one of the best-respected minds of the 20th century, this remark cannot be ignored as mere Don Juanism. Russell consistently addressed aspects of free love throughout his voluminous writings, and was not personally content with conventional monogamy until extreme old age.sexleketøy



Australia. There was also an interest in free love among the late 19th-century Left in Australia. In 1886, the Melbourne Anarchist Club led a debate on the topic, and a couple of years later released an anonymous pamphlet on the subject: 'Free Love—Explained and Defended' (possibly written by David Andrade or Chummy Fleming). The view of the Anarchist Club was formed in part as a reaction to the infamous Whitechapel Murders by the notorious Jack the Ripper; his atrocities were at the time popularly understood by some - at least, by anarchists - to be a violation of the freedom of certain extreme classes of "working women," but by extension of all women. Newcastle libertarian Alice Winspear, the wife of pioneer socialist William Robert Winspear, wrote: "Let us have freedom—freedom for both man and woman—freedom to earn our bread in whatever vocation is best suited to us, and freedom to love where we like, and to live only with those whom we love, and by whom we are loved in return." A couple of decades later, the Melbourne anarchist feminist poet Lesbia Harford also championed free love.sexleketøy
United States. Anarchist free-love movements continued into early 1900s in bohemian circles in New York's Greenwich Village. A group of Villagers lived free-love ideals and promoted them in the political journal The Masses and its sister publication The Little Review, a literary journal. Incorporating influences from the writings of English homosexual socialist Edward Carpenter and international sexologist Havelock Ellis, women such as Emma Goldman 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 (1895–1923) and her lover, fellow anarchist Sakae Osugi (1885–1923), promoted free love in Japan. 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. Alexandra KollontaiAfter the October Revolution in Russia, Alexandra Kollontai became the most prominent woman in the Soviet administration. Kollontai was also a champion of free love. In what may be an apocryphal conversation, sexleketøy she defended free love to Lenin, saying "Love should be free, like drinking water from a glass." Lenin is supposed to have replied, "but who wants to drink from a soiled glass?" Clara Zetkin recorded that Lenin opposed free love as "completely un-Marxist, and moreover, anti-social". Zetkin also recounted Lenin's denouncement of plans to organise Hamburg’s 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 authoritarian policies. Homosexuality was classified as a mental disorder, and free love was further demonized.
France. Émile ArmandIn 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 Benoît 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. He wrote many propagandist articles on this subject such as "De la liberté sexuelle" (1907) where he advocated not only a vague free love but also multiple partners, which he called "plural love" sexleketøy. In the individualsit 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. "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, whims, indifference, flirtatiousness, disregard for others, and prostitution. He also published Le Combat contre la jalousie et le sexualisme révolutionnaire (1926), followed over the years by Ce que nous entendons par liberté de l'amour (1928), La Camaraderie amoureuse ou “chiennerie sexuelle” (1930), and, finally, La Révolution sexuelle et la camaraderie amoureuse (1934), a book of nearly 350 pages comprising most of his writings on sexuality. 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 sexleketøy. 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 allocate more and more space to what he called "the sexual non-conformists", while excluding physical violence. 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'Études sexologiques and the Ligue mondiale pour la Réforme sexuelle sur une base scientifique.
Germany. Lily BraunIn 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, and Wilhelm Reich www.xn--sex-lekety-8cb.no/