自由戀愛為美國個人無政府主義內的重要思潮[5]。自由戀愛提倡者有時會把沃倫或其他試驗性社群視為思想根源，並視性自由為自我所有權的直接體現。自由戀愛思潮特別注重婦女權利，因大多數性法律皆對女性不公，比如婚姻法及反避孕法案[5]。《明燈路西法》（Lucifer the Lightbearer）為美國一本擁有較大影響力的自由戀愛雜誌，其主編分別為哈曼及威斯布魯克[6]，但以斯拉·海伍德及安吉拉·海伍德的《那個單詞》（The Word）同樣小有名氣[5]。拉撒路是當時美國提倡自由戀愛的著名個人無政府主義者[5]。
1937年，他在一篇文章中提及到個人主義者的目標：不論同性戀者、雙性戀者、異性戀者，還是混合了上述傾向的人，都只為純粹的性目的而自願結合。他亦支持人們應享有變性的權利，並希望平反被人們視之為禁忌的快樂、不循規蹈矩的怜爱（他個人有點窺淫傾向），以及性悖軌行為（sodomy）。這使得他對對「性異己」（the sexual non-conformists，不包括使用暴力的人）愈來愈寬容[17]。
阿尔曼德因其對自由戀愛的看法，而在無政府主義圈子內獲得很高的聲望，這使得阿根廷無政府主義者América Scarfó慕名寫信給他，希望他就自身跟印度無政府主義者史華連奴·迪·喬瓦尼（英语：Severino Di Giovanni）的關係給一點建議[18]。喬瓦尼當時已跟他們以外的人結婚[18]。「1929年1月20日，《外圈》刊出了該封信件及阿爾曼德的回信」[18]。 阿爾曼德的回覆如下：「同志：我的意見與你們的關係無關。你的無政府主義生活是否如你所望？若是，則請忽略別人的意見和詆毀，一切按你的意願行事。沒人有權論斷你的處事方式，即使你朋友的妻子不同意這段關係，也沒權論斷。每一名跟男性無政府主義者結合的女性，都應了解自己沒權佔據他，也不用得到他的認可，沒人能夠支配他人。反之亦然。」[18]
馬拉泰斯塔
印度無政府主義者馬拉泰斯塔看待愛的方式引起了關注。他在《愛與無政府狀態》（Love and Anarchy）一著中寫道：「讓我們消去人對人的剥削吧！對於自认为女性的男性，讓我們對抗他們的自責吧！讓我們對抗宗教和社會對性的成見吧！讓我們擴大教育的範圍吧！我們將為以愛取替邪惡的課網感到高興。無論如何，在愛情上運氣不佳的人將以其他形式取悅自己，因為他們不會像今天的人般，把愛和酒類飲品視為唯一慰藉」[19]。
「身穿高跟鞋的無政府主義者」（Anarchists in high heels）是一些從事性產業的無政府主義者（部分為激進主義者及自由意志主義者）。此一短語可在莫艾洛依的《XXX：女性的色情製品權》（A Womanʼs Right to Pornography）中找到，當中色情演員哈特（英语：Veronica Hart）在聽到女性主義者一詞時，對其有著以下評論：
Greenway, Judy (1997). "Twenty-first Century Sex." Twenty-first Century Anarchism: Unorthodox Ideas for a New Millennium. Ed. J. Purkis and J. Bowen. London: Cassell. 170-180. 線上版 （页面存档备份，存于互联网档案馆）
Heckert, J. and Cleminson, R.(eds.) (2011) Anarchism & Sexuality: Ethics, Relationships and Power. New York/London: Routledge.
Kissack, Terence. (2008). Free Comrades: Anarchism and Homosexuality in the United States. Edinburgh/Oakland, Ca: AK Press.
^According to his biographer Neil McKenna, Wilde was part of a secret organisation that aimed to legalise homosexuality, and was known among the group as a leader of "the Cause". (McKenna, Neil. 2003. The Secret Life of Oscar Wilde.)
^Joanne E. Passet, "Power through Print: Lois Waisbrooker and Grassroots Feminism," in: Women in Print: Essays on the Print Culture of American Women from the Nineteenth and Twentieth Centuries, James Philip Danky and Wayne A. Wiegand, eds., Madison, WI, University of Wisconsin Press, 2006; pp. 229-50.
^"Free Society was the principal English-language forum for anarchist ideas in the United States at the beginning of the twentieth century." Emma Goldman: Making Speech Free, 1902-1909, p.551.
^Sochen, June. 1972. The New Woman: Feminism in Greenwich Village 1910-1920. New York: Quadrangle.
^Cott, Nancy. 1987. The Grounding of Modern Feminism, New Haven/London.
^Katz, Jonathan Ned. Gay American History: Lesbians and Gay Men in the U.S.A. (New York: Thomas Y. Crowell, 1976)
^See, for example, Heywood, Ezra, 1876. Cupid's Yokes: or, The Binding Forces of Conjugal Life: An Essay to Consider Some Moral and Physiological Phases of Love and Marriage, Wherein Is Asserted the Natural Rights and Necessity of Sexual Self Government. Princeton, MA: Co-operative Publishing.
^Messer-Kruse, Timothy. 1998. The Yankee International: 1848-1876. (University of North Carolina)
^Quoted in Cleminson, Richard. 1995. Male inverts and homosexuals: Sex discourse in the Anarchist Revista Blanca, Published in Gert Hekma et al. (eds.)"Gay men and the sexual history of the political left" by Harrington Park Press 1995, ISBN1-56023-067-3.
^*The Parti Communiste Français was "hysterically intransigent as far as ’moral behaviour’ was concerned" (Aragon, victime et profiteur du tabou, in Gai Pied Hebdo, 4 June 1983, reproduced in Homosexualité et Révolution, pp. 62-3, quote p. 63.); * The trotskyist Pierre Lambert's OCI was "completely hysterical with regard to homosexuality"; utte ouvrire was theoretically opposed to homosexuality; as was the Ligue communiste, despite their belatedly paying lip service to gay lib. (à confesse, Interview with Gérard Ponthieu in Sexpol, no. 1 (20 January 1975), pp.10-14.) * Together, Guérin argued, such groups bore a great deal of responsibility for fostering homophobic attitudes among the working class as late as the 1970s. Their attitude was "the most blinkered, the most reactionary, the most antiscientific". ("Etre homosexuel et révolutionnaire", La Quinzaine littéraire, no. 215, no. spécial : ‘Les homosexualités’ (August 1975), pp. 9-10. Quote p. 10)
^Guérin, Daniel. 1975. Etre homosexuel et révolutionnaire, La Quinzaine littéraire, no. 215, no. spécial : ‘Les homosexualités’ (August 1975), pp. 9-10.
^Letter of 27 May 1955, Fonds Guérin, BDIC, F° Δ 721/carton 12/4, quoted in Chaperon, ‘Le fonds Daniel Guérin et l’histoire de la sexualité’ in Journal de la BDIC, no.5 (June 2002), p.10
^Frédéric Martel, Le rose et le noir. Les homosexuels en France depuis 1968 (Paris : Seuil, 2000), pp.46.
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