Free Love

Lenin and Freud are emblematic figures of the first half of the 20th century. Both lived in Europe at the same time, scandalized the bourgeoisie, criticized the dominant ideology and were considered a threat to religion, morality and society. Their books were banned from conservative homes and burned on Nazi bonfires. Lenin and Freud did not know each other personally, but they had acquaintances in common. A youthful friend of Freud, Liweri Darkschewitsch, was Lenin’s doctor. A socialist comrade of Lenin, Victor Adler, sold his house in Vienna to Freud, who had been his childhood friend. Freud and Lenin watched each other from a distance. Freud showed scepticism towards what he described as ‘the Bolsheviks’ illusions’. Lenin has been often perceived as hostile to psychoanalysis, but… is this perception correct? Experts Martin Miller and Christfried Tögel think that Lenin’s hostility was against certain uses of Freudian doctrine, but not against psychoanalysis as such. Criticizing these authors, Jacquy Chemouni is convinced that Lenin was indeed hostile to psychoanalysis.

The purpose of this thesis is to investigate respectability and the construction of ‘free love’ in Swedish feminist debater and playwright Frida Stéenhoff’s (1865‒1945) drama Lejonets unge (1896). In 1897 the first production of the drama was set in the small town of Sundsvall in Sweden and caused a public storm be-cause of its plea for free love for both men and women. Through an intersectional perspective, where the axes of class, gender, sexual-ity, religion, nationality and age are central and with a starting point in Beverly Skegg’s concept ‘respectability’ I investigate how ‘free love’ is constructed in the drama. I also link the construction of ‘free love’ to the historical context of the debate concerning sexual morality and marriage which was intense in society and literature in Scandinavia in the late 19th century. In the drama the plea for ‘free love’ is created mainly through the character Saga Leire. The respectability of her bourgeois femininity is central for her to m...

Martin Bubers Auffassung von freiwilliger Gemeinschaft wird auf dem Hintergrund seines Anarchismus entfaltet: Das, was er sich unter Sozialismus vorstellte, entspricht nicht dem Bild von Sozialismus, das heute gängigerweise sowohl von Befürwortern als auch Gegnern gezeichnet wird.

My doctoral submission, Sounding Expanded Affinities, examines how strides toward gender equality might be made, but it postulates that this is too difficult while marriage remains at the core of our patriarchal value system. This patriarchal system is one which oppresses women by manipulating subjects into its preferred roles often in subtle, chronic ways, using repetition and pairing as its tools. The doctoral submission then formulates a synchronous model of time to critique and disturb the operation of convention, to evaluate alternative forms of relationships, and finally, to propose a new relationship form with egalitarianism as its aim.I approach the doctoral project as an artistic practitioner first. Therefore, I have extracted a methodology from my sound installation work that I refer to as “polytemporality”. I borrow this musical term to bring together thinking from different historical moments about how women might achieve greater equality. The project focuses on the Unit...

; die Mitarbeit erfolgt grund sätz lich ohne Honorar. Das Copyright liegt bei den AutorInnen, der Nachdruck ist nur mit besonderer Erlaubnis der Her aus ge berin und unter Quellenangabe gestattet. Für unverlangt eingesandte Manuskripte kann keine Haftung übernommen werden. Für den Inhalt der einzelnen Artikel zeichnen die AutorInnen verantwortlich. Trotz gewissenhafter Suche können nicht immer alle Rechteinhabende der verwendeten Abbildungen ermittelt werden. Berechtigte Ansprüche mögen

My doctoral submission, Sounding Expanded Affinities, examines how strides toward gender equality might be made, but it postulates that this is too difficult while marriage remains at the core of our patriarchal value system. This patriarchal system is one which oppresses women by manipulating subjects into its preferred roles often in subtle, chronic ways, using repetition and pairing as its tools. The doctoral submission then formulates a synchronous model of time to critique and disturb the operation of convention, to evaluate alternative forms of relationships, and finally, to propose a new relationship form with egalitarianism as its aim.I approach the doctoral project as an artistic practitioner first. Therefore, I have extracted a methodology from my sound installation work that I refer to as “polytemporality”. I borrow this musical term to bring together thinking from different historical moments about how women might achieve greater equality. The project focuses on the Unit...

It should be clear why “Walt Whitman’s Quaker paradox”i matters. Although the details are endlessly nuanced, the fundamental reality was simple: there was a near-consensus among “respectable” antebellum Americans that men’s sexual relationships must be thwarted, because such affairs were believed to lead away from God.

This thesis uses the life of 19th-century American reformer Mary Gove Nichols to explore antebellum feminism through the lens of health and marriage reform. Using primary sources including the subjects own personal publications, this thesis traces one theme throughout Nichols’s life: her passionate drive to educate women on their own health, and to make such knowledge accessible, so that they could acquire it for themselves. This particular theme manifested in two forms: wellness acquired via homeopathic medicine, specifically the water cure; and wellness acquired from a safe and loving marriage. Her life’s work, an early form of feminism, aimed to not only aid in women’s personal well-being, but opened the door that would allow them to become stewards of wellness for others

The Spanish Flu was only one short episode in a long line of illnesses for Edvard Munch (1863-1944), but it gives us an example of an artist who incorporated a pandemic into his art, and, once we relate his paintings about the 1918 Pandemic to his central works, we see just how this greatest of Norwegian artists used his creative work to frame his own past into a more positive, or at least consoling, view of life.

Zusammenfassung. Ziel dieses Artikels ist es, die Gegenwart unseres globalen Zeitalters zu beschreiben und dabei die Problemfelder und Aufgabenstellungen in den Bereichen Natur, Wirtschaft, Politik und Kultur aufzuzeigen. Um eine lebensfahige Zukunft gewahrleisten zu konnen wird es notig sein, bestimmte Fahigkeiten auszubilden. Die Schule von heute hat also die Aufgab, die Kinder und Jugendlichen so zu befahigen, dass sie eine menschliche Zukunft gestalten konnen und das fur alle Menschen. In einem ersten Schritt wird die Regulationstheorie dargestellt und gezeigt, welche Bedeutung die Kultur und damit auch die Erziehung und die Schule hat. Anschliesend werden die Herausforderungen in unserem globalen Zeitalter skizziert und auf die Bedeutung des Individuums eingegangen. In diesem Zusammenhang werden auch die Fahigkeiten aufgezeigt, die die Menschen heute benotigen, um in unserer globalen und komplexen Welt zurechtzukommen. Dabei wird vor dem Hintergrund des Menschenbildes der Waldo...

This paper deals with some practices and conceptions relating to love and marriage in a now-extinct pre-Islamic culture of the Hindukush, as described in an extremely precious, yet very little-known, Persian ethnographical source (ca. 1840). Written by a munshī from Peshawar under instructions from the French general Claude-Auguste Court, who was then in the service of Maharaja Ranjit Singh, this is probably the single most important pre-Robertson source about the "Kafir" cultures of Nuristan. While a complete translation and thorough study of the unpublished document, by Stefano Pellò and Alberto Cacopardo, is now forthcoming, in these brief notes we show how free love and love marriage, often perceived as "modern" concepts in many parts of Asia, were envisioned by Tak and Shamlar, two elders from pre-Islamic Kamdesh.
The paper compares this representation with conceptions and practices among the present-day Kalasha of Chitral. Since the latter have recently become the subject of much misrepresentation and the target of mass tourism, it is necessary to emphasizes that the matters here discussed strictly concern only the internal relations between the members of the group.

This is the first and only comprehensive review of Walt Whitman's Quakerism, encompassing: (1) an overview of 19th-century Quakerism; (2) the forgotten aspects of antebellum life which enabled Quakers to be such leading players; (3) new Light on the Hicksite Schism; (4) the forgotten Hicks sermons referenced in Whitman’s marginalia; (5) Whitman’s “Good Gray Poet” brand; (6) Whitman in the context of recurring historic intersections between Gay and Quaker history; (7) the uneasy creation of Whitman’s botched Elias Hicks essay; (8) the theme of tolerance as “the Spirit of New York;” and (9) 20th-century Quakers's forgetting their close association with Walt Whitman.

Anarchistisches Denken und Experimentieren kreist um wichtige und komplizierte Fragen: Wie können sich Menschen Macht aneignen und anwenden, ohne sie zu neuer Herrschaft zu verfestigen? Wie konkrete Utopien verwirklichen, um Brücken von der dominierenden Gesellschaftsform zur erstrebenswerten zu schlagen? Wie können wir eine radikale Transformation der Gesellschaft und der Einzelnen zusammen denken? Was sind Staat, Politik, Demokratie eigentlich tatsächlich und auf welche Weise kann mit diesen umgegangen werden? Wer sind die Akteure und Subjekte emanzipatorischen gesellschaftlichen Wandels? Wenngleich Anarchismus innerhalb von linken Szenen oder sozialen Bewegungen phasenweise immer wieder angesagt ist, beruht die theoretische Beschäftigung mit ihm meistens auf dem "klassischen Anarchismus" (vor 1939), Beiträgen im Format von Szene-Publikationen oder der Adaption von Entwicklungen aus anderen kritischen Theorieströmungen, wie etwa der marxistischen, feministischen, postkolonialen oder poststrukturalistischen Theorie. Dennoch gibt es auch neuere (anti)politische Theorien des Anarchismus. Sich mit ihnen zu befassen, kann uns helfen, Anarchie aus dem Zerrbild, angestaubt, szene-exklusiv oder gar theorielos zu sein, herauszuholen. Die Grundlage des Seminars bilden verschiedene neuere Texte zur politischen Theorie des Anarchismus, von denen knapp die Hälfte englisch sein wird. Bitte kommt zur ersten Sitzung, um zu entscheiden, ob ihr am Seminar teilnehmen möchten, weil dort die Referate vergeben werden und eventuell einige Vorbesprechungen für das Blockseminar erforderlich sind. Es empfielt sich einen Laptop oder USB-Stick mitzubringen. Wenn ihr daran nicht teilnehmen könnt, schreibt mir bitte eine Email an: [email protected] Inhalt des Seminars sind weder die philosophische Diskussion abstrakter Gesellschaftsentwürfe noch Debatten über die Legitimität von Gewaltanwendung. Personen mit rechtsextremen oder sonstigen menschenfeindlichen Einstellungen werden vom Seminar ausgeschlossen.

La reproducción de este libro, a través de medios ópticos, electrónicos, químicos, fotográficos o de fotocopias está permitida y alentada por los editores. Queda hecho el depósito que marca la ley 11.723 Impreso en Argentina / Printed in Argentina Baigorria, Osvaldo El amor libre -1a. ed. -Buenos Aires: Libros de Anarres, 2006. 112 p.; 20x12,5 cm. (Utopía Libertaria)

The following 1829 extracts from the Orthodox journal The Friend further prove my contention that the sexual implications of Elias Hicks’s teaching on the Inner Light were one of the most significant motivations for the Hicksite Schism — that is, until one year after Hicks’s death (1830). In other words, after 1831, dangerously inflammatory references to sexual morality entirely disappear from Quaker journals. These excerpts also suggest how Frances Wright’s adoption of Hicks’s Inner Light arguments in the context of sexual freedoms horrified the Orthodox. Finally, these essays reiterate the determination of Orthodox capitalists to enforce religious and moral orthodoxy as a form of general social control over their labor force. Owen, Wright, and Hicks were, ultimately, all seen as a threat to aristocratic wealth. Walt Whitman’s publication of Leaves of Grass in 1855 served to re-ignite this debate over sex, fidelity, and labor. --Mitchell Santine Gould, curator, LeavesOfGrass.Org

Es un compilado de textos del siglo XVIII y XIX sobre amor libre. La noción de amor libre apunta no a la mera posibilidad de tener múltiples relaciones sexuales sino a la de amar a varias personas al mismo tiempo. Reintroduce la noción de camaradería, de compañerismo afectivo. Afirma que se puede querer bien a (querer el bien de) dos o más seres simultáneamente. Insiste en que uno siempre está amando a varios al mismo tiempo, aunque con diferentes intensidades y propósitos. Apuesta, por lo tanto, a una nueva educación sentimental.

The Russian Socialist revolution has been an area of interest for many decades now. This period not only witnessed a reordering of political and social organisation, along with the overthrow of the Tsar, coming of the Bolsheviks  to power and formation of the first ever socialist state; but also the active participation of both men and women in imagining and bringing to life these changes. A rich source of information of the happenings of these times are available to us in the form of books, essays, speeches, newspaper articles, letters and even legal documents of the time.Women like Alexandra Kollontai, Inessa Armand and Nadezhda Krupskaya vigorously participated in the women's section of the Communist Party (1919–1930), also known as the Zhenotdel, to make working class and peasant women aware of the revolution, of their civil and political rights and their right to education and equal pay.  Although not a lot of written material is preserved on these women and their ideas, Alexandra Kollontai and Rosa Luxemburg’s works are available to us. However, their radical ideas which often critiqued the workings of the party itself, have been erased from collective memory, forgotten even by Marxist and feminist scholars.
In the following essay, I will look at some of the ideas that Kollontai brought up through her political and fictional writings and ponder onto why they should be brought to focus again.

My research has radically expanded upon Frederick Tolles's 1938 finding that Transcendentalism essentially represented a secular Quakerism in four ways, by: (1) revealing Hicksite Perfectionism as an incendiary movement of sexual liberality; (2) suggesting that Whitman grasped and promoted a secularized Quaker theology as early as 1842, and showing the tacit contemporary understanding of Quaker tolerance for extramarital sex rapidly decayed following Whitman's death in 1892; (3) documenting the evolution of “God Within” ideology in the secular Free Love movement; and (4) revealing for the first time the moment at which the Inner Light became secularized — albeit only implicitly and contextually — for the defense of sexual self-determination during the early career of Frances Wright, at the peak of the Hicksite Schism. This is a full decade in advance of Emerson’s introduction of Self Reliance.

La reproducción de este libro, a través de medios ópticos, electrónicos, químicos, fotográficos o de fotocopias está permitida y alentada por los editores. Queda hecho el depósito que marca la ley 11.723 Impreso en Argentina / Printed in Argentina Baigorria, Osvaldo El amor libre -1a. ed. -Buenos Aires: Libros de Anarres, 2006. 112 p.; 20x12,5 cm. (Utopía Libertaria)

La reproducción de este libro, a través de medios ópticos, electrónicos, químicos, fotográficos o de fotocopias está permitida y alentada por los editores. Queda hecho el depósito que marca la ley 11.723 Impreso en Argentina / Printed in Argentina Armand, Émile El anarquismo individualista. Lo que es, puede y vale -1a ed. -La Plata: Terramar, 2007. 154 p.; 20x12,5 cm. (Utopía Libertaria)

El gran defecto de la emancipación en la actualidad estriba en su inflexibilidad artificial y en su respetabilidad estrecha, que produce en el alma de la mujer un vacío que no deja beber de la fuente de la vida. En una ocasión señale que parece existir una relación mas profunda entre la madre y el ama de casa del viejo estilo, aun cuando este dedicada al cuidado de los pequeños y a procurar la felicidad de los que ama, y la verdadera mujer nueva, que entre esta y el termino medio de sus hermanas emancipadas. Las discípulas de la emancipación pura y simple pensaron de mi que era una hereje digna de la hoguera. Su ceguera no les dejo ver que mi comparación entre lo viejo y lo nuevo era simplemente para demostrar que un gran numero de nuestras abuelas tenían mas sangre en las venas, mas humor e ingenio, y, por supuesto, mucha mas naturalidad, buen corazón y sencillez, que la mayoría de nuestras profesionales emancipadas, que llenan los colegios, aulas universitarias y oficinas. Con esto no quiero decir que haya que volver al pasado, ni que condene a la mujer a sus antiguos dominios de la cocina y los hijos. La salvación esta en el avance hacia un futuro mas brillante y mas claro. Necesitamos desprendernos sin trabas de las viejas tradiciones y costumbres, y el movimiento en pro de la emancipación de la mujer no ha dado hasta ahora mas que el primer paso en esa dirección. Hay que esperar que se consolide y realice nuevos avances. El derecho al voto y la igualdad de derechos civiles son reivindicaciones justas, pero la verdadera emancipación no comienza ni en las urnas ni en los tribunales, sino en el alma de la mujer. La historia nos cuenta que toda clase oprimida obtuvo la verdadera libertad de sus señores por sus propios esfuerzos. Es preciso que la mujer aprenda esa lección, que se de cuenta que la libertad llegara donde llegue su capacidad de alcanzarla. Por consiguiente, es mucho mas importante que empiece con su regeneración interior, que abandone el lastre de los prejuicios, de las tradiciones y de las costumbres. La exigencia de derechos iguales en todos los aspectos de la vida profesional es muy justa, pero, después de todo, el derecho más importante es el derecho a amar y ser amada. Por supuesto, si la emancipación parcial ha de convertirse en una emancipación completa y autentica de la mujer, deberá acabar con la ridícula pretensión de que ser amada, convertirse en novia y madre, es sinónimo de esclava o subordinada. Tendrá que terminar con el estúpido concepto del dualismo de los sexos, o de que el hombre y la mujer representan dos mundos antagónicos. La mezquindad separa y la libertad une. Seamos grandes y desprendidas y no olvidemos los asuntos vitales, agobiadas por las pequeñeces. Una idea verdaderamente justa de la relación entre los sexos no admitirá los conceptos de conquistador y conquistada; lo único importante es darse a si mismo sin limites para encontrarse mas rico, mas profundo y mejor. Solamente eso puede llenar el vacío y transformar la tragedia de la mujer emancipada en una alegría sin limites.

A s an oxymoron, feminist rhetorical theory and criticism offers unique opportunities to study how sociocultural constructions of "woman" in uence discourse, opinion, policy, and subjectivity. 1 Patriarchy reinforces a condition of lack by socializing women to strive toward an image of ideal womanhood that is unattainable. 2 By limiting ourselves (physically, sexually, emotionally, intellectually), we are led to believe that we will realize professional, personal, and intimate ful llment. Women are thus faced with the riddle: How can I become a "whole" woman through subtraction?

Since the 1980s, historians have known about a series of letters between the famous anarchist Emma Goldman and her lover Ben Reitman. The letters show deep contradictions in her radical philosophy of free love. Goldman, who wrote extensively on her support of open relationships was suddenly overwhelmed by a passionate and possessive love for Reitman. This new information demanded reconciliation with what previous historians had written of her.

El gran defecto de la emancipación en la actualidad estriba en su inflexibilidad artificial y en su respetabilidad estrecha, que produce en el alma de la mujer un vacío que no deja beber de la fuente de la vida. En una ocasión señale que parece existir una relación mas profunda entre la madre y el ama de casa del viejo estilo, aun cuando este dedicada al cuidado de los pequeños y a procurar la felicidad de los que ama, y la verdadera mujer nueva, que entre esta y el termino medio de sus hermanas emancipadas. Las discípulas de la emancipación pura y simple pensaron de mi que era una hereje digna de la hoguera. Su ceguera no les dejo ver que mi comparación entre lo viejo y lo nuevo era simplemente para demostrar que un gran numero de nuestras abuelas tenían mas sangre en las venas, mas humor e ingenio, y, por supuesto, mucha mas naturalidad, buen corazón y sencillez, que la mayoría de nuestras profesionales emancipadas, que llenan los colegios, aulas universitarias y oficinas. Con esto no quiero decir que haya que volver al pasado, ni que condene a la mujer a sus antiguos dominios de la cocina y los hijos.

La reproducción de este libro, a través de medios ópticos, electrónicos, químicos, fotográficos o de fotocopias está permitida y alentada por los editores. Queda hecho el depósito que marca la ley 11.723 Impreso en Argentina / Printed in Argentina Baigorria, Osvaldo El amor libre -1a. ed. -Buenos Aires: Libros de Anarres, 2006. 112 p.; 20x12,5 cm. (Utopía Libertaria)

La reproducción de este libro, a través de medios ópticos, electrónicos, químicos, fotográficos o de fotocopias está permitida y alentada por los editores. Queda hecho el depósito que marca la ley 11.723 Impreso en Argentina / Printed in Argentina Baigorria, Osvaldo El amor libre -1a. ed. -Buenos Aires: Libros de Anarres, 2006. 112 p.; 20x12,5 cm. (Utopía Libertaria)

Communication researchers from a range of methodological backgrounds are studying the relationship between communication and sexual health. The present study contributes to this line of research, offering a rhetorical history of the earliest conversations about public sexual education in the United States. By analyzing highly circulated texts from figures representing three of the major ideological positions on public sexual education in the late 19th century (i.e., supporters of vice reformer Anthony Comstock, social purists, and free-love advocates), this study identifies the discursive ground for these early conversations. More specifically, the present article demonstrates how polysemous language (i.e., language containing multiple meanings as intended by authors or interpreted by audiences) often functioned to confuse the debate about public sexual education and disguise race, class, and gender biases in legal and educational policies. This analysis offers communication scholars information about the historical antecedents to contemporary debates about public sexual education content.