Much of the free love tradition reflects a
liberal philosophy that seeks
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 without social or legal restraints. 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.
According to today's stereotype, earlier middle-class Americans wanted the home to be a place of stability in an uncertain world. To this mentality are attributed strongly-defined gender roles, which led to a minority reaction in the form of the free-love movement.
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 sexual 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".
By whatever name, advocates had two strong beliefs: opposition to the idea of forced sexual activity in a relationship and advocacy for a woman to use her body in any way that she pleases.
Laws of particular concern to free love movements have included those that prevent an unmarried couple from living together, and those that regulate
divorce, as well as
age of consent,
abortion, and sometimes
prostitution; although not all free-love advocates agree on these issues. The abrogation of individual rights in marriage is also a concern—for 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
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.
Relationship to feminism
The history of free love is entwined with the history of
feminism. From the late 18th century, leading feminists, such as
Mary Wollstonecraft, have challenged the institution of marriage, and many have advocated its abolition.
According to feminist critique, a married woman was solely a wife and mother, denying her the opportunity to pursue other occupations; sometimes this was legislated, as with bans on married women and mothers being employed as
teachers. In 1855, free love advocate
Mary Gove Nichols (1810–1884) described marriage as the "annihilation of woman," explaining that women were considered to be men's property in law and public sentiment, making it possible for tyrannical men to deprive their wives of all freedom.
 For example, the law often allowed a husband to beat his wife. Free-love advocates argued that many children were born into unloving marriages out of compulsion, but should instead be the result of choice and affection—yet children born out of wedlock did not have the same rights as children with married parents.
In 1857, in the Social Revolutionist, Minerva Putnam complained that “in the discussion of free love, no woman has attempted to give her views on the subject” and challenged every woman reader to "rise in the dignity of her nature and declare herself free."
In the 19th century at least six books endorsed the concept of free love, all of which were written by men. Of the four major free-love periodicals following the U. S. civil war, only two of them had female editors. Mary Gove Nichols was the leading-female advocate and the woman most looked up to in the free-love movement. Her autobiography became the first argument against marriage written from a woman's point of view.
To proponents of free love, the act of sex was not just about reproduction. Access to
birth control was considered a means to women's independence, and leading birth-control activists also embraced free love. Sexual radicals remained focused on their attempts to uphold a woman's 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, such radical thinkers relied on the written word, books, pamphlets, and periodicals, and by these means the movement was sustained for over fifty years, spreading the message of free love all over the United States.