彼得·阿列克谢耶维奇·克鲁泡特金常被视为最重要的无政府共产主义理论家，他在他的著作《面包与自由》和《田野、工厂和工场（英语：Fields, Factories and Workshops）》中概述了他的无政府共产主义经济学理念。克鲁泡特金相信合作比竞争对人类益处更大，并在《互助论：进化的一个要素》一书中阐述了在大自然中能支持这一点的证据。克鲁泡特金支持通过“全部社会财富收归公有”的方式废除私有制[58]，并以此为基础组织起平等的自愿联合组织管理经济[59]，根据个人的物质需要而非根据劳动来分配商品[60]。克鲁泡特金还认为，随着社会的进步，这些物质需要将不仅仅仅局限于纯粹的物质需要：“他的物质的需要一经满足，其他的可以说是带有艺术性质的欲求，便会立刻发生。这样的欲求种类很多，而且是因人而异的；社会愈文明，个性愈发达，则欲望的种类也愈多”[61]。此外，克鲁泡特金坚持认为在无政府共产主义社会中“房屋、田地、工厂不应再归私人占有，而应该成为公共的财产”[62]。
无政府共产主义者不接受“雇佣劳动是必要的，因为人的‘人性’是懒惰和自私的”的观点。他们经常指出，即使是所谓的“游手好闲的富人”有时也能找到有用的事情做，尽管他们的所有需求其实都由他人的劳动满足。无政府共产主义者一般不同意预先设定“人性”的信念，认为人类文化和行为在很大程度上是由社会化和生产方式决定的。包括彼得·阿列克谢耶维奇·克鲁泡特金在内的许多无政府共产主义者认为人类的进化趋势是趋向为了互利和生存而相互合作（英语：evolution of morality），而非趋向孤独的竞争。克鲁泡特金曾在著作中详细论证了这一观点[74]。
"Anarchist communism is also known as anarcho-communism, communist anarchism, or, sometimes, libertarian communism". "Anarchist communism - an introduction" by Jacques Roux.
Price, Wayne (2002). "What is Anarchist Communism?" （页面存档备份，存于互联网档案馆）. The Anarchist Library. Retrieved 2019-08-04. "Instead, Kropotkin proposed that a large city, during a revolution, “could organize itself on the lines of free communism; the city guaranteeing to every inhabitant dwelling, food, and clothing...in exchange for...five hour’s work; and...all those things which would be considered as luxuries might be obtained by everyone if he joins for the other half of the day all sorts of free associations....” (p.p. 118–119)".
According to anarchist historian Max Nettlau, the first use of the term "libertarian communism" was in November 1880, when a French anarchist congress employed it to more clearly identify its doctrines. Nettlau, Max. A Short History of Anarchism. Freedom Press. 1996: 145. ISBN 978-0-900384-89-9.
"The 'Manifesto of Libertarian Communism' was written in 1953 by Georges Fontenis for the Federation Communiste Libertaire of France. It is one of the key texts of the anarchist-communist current". "Manifesto of Libertarian Communism" （页面存档备份，存于互联网档案馆） by Georges Fontenis.
"In 1926 a group of exiled Russian anarchists in France, the Delo Truda (Workers' Cause) group, published this pamphlet. It arose not from some academic study but from their experiences in the 1917 Russian revolution". "The Organizational Platform of the Libertarian Communists" （页面存档备份，存于互联网档案馆） by Delo Truda.
"The revolution abolishes private ownership of the means of production and distribution, and with it goes capitalistic business. Personal possession remains only in the things you use. Thus, your watch is your own, but the watch factory belongs to the people". Alexander Berkman. "What Is Communist Anarchism?" [1] （页面存档备份，存于互联网档案馆）.
Makhno, Mett, Arshinov, Valevski, Linski (Dielo Trouda). "The Organizational Platform of the Libertarian Communists". 1926. Constructive Section: available here （页面存档备份，存于互联网档案馆）.
Post-left anarcho-communist Bob Black after analysing insurrectionary anarcho-communist Luigi Galleani's view on anarcho-communism went as far as saying that "communism is the final fulfillment of individualism...The apparent contradiction between individualism and communism rests on a misunderstanding of both...Subjectivity is also objective: the individual really is subjective. It is nonsense to speak of "emphatically prioritizing the social over the individual,"...You may as well speak of prioritizing the chicken over the egg. Anarchy is a "method of individualization." It aims to combine the greatest individual development with the greatest communal unity."Bob Black. Nightmares of Reason （页面存档备份，存于互联网档案馆）.
"Modern Communists are more individualistic than Stirner. To them, not merely religion, morality, family and State are spooks, but property also is no more than a spook, in whose name the individual is enslaved - and how enslaved!...Communism thus creates a basis for the liberty and Eigenheit of the individual. I am a Communist because I am an Individualist. Fully as heartily the Communists concur with Stirner when he puts the word take in place of demand - that leads to the dissolution of property, to expropriation. Individualism and Communism go hand in hand". "Stirner: The Ego and His Own" （页面存档备份，存于互联网档案馆）. Max Baginski. Mother Earth. Vol. 2. No. 3 May 1907.
"Communism is the one which guarantees the greatest amount of individual liberty — provided that the idea that begets the community be Liberty, Anarchy...Communism guarantees economic freedom better than any other form of association, because it can guarantee wellbeing, even luxury, in return for a few hours of work instead of a day's work". "Communism and Anarchy" （页面存档备份，存于互联网档案馆） by Peter Kropotkin.
"This other society will be libertarian communism, in which social solidarity and free individuality find their full expression, and in which these two ideas develop in perfect harmony". Organisational Platform of the Libertarian Communists （页面存档备份，存于互联网档案馆） by Dielo Truda (Workers' Cause).
"I see the dichotomies made between individualism and communism, individual revolt and class struggle, the struggle against human exploitation and the exploitation of nature as false dichotomies and feel that those who accept them are impoverishing their own critique and struggle". "My Perspectives"互联网档案馆的存档，存档日期2010-12-02. by Willful Disobedience Vol. 2, No. 12.
"Anarchist-Communism" by Alain Pengam: "This inability to break definitively with collectivism in all its forms also exhibited itself over the question of the workers' movement, which divided anarchist-communism into a number of tendencies."
"This process of education and class organization, more than any single factor in Spain, produced the collectives. And to the degree that the CNT-FAI (for the two organizations became fatally coupled after July 1936) exercised the major influence in an area, the collectives proved to be generally more durable, communist and resistant to Stalinist counterrevolution than other republican-held areas of Spain." Murray Bookchin （页面存档备份，存于互联网档案馆）. To Remember Spain: The Anarchist and Syndicalist Revolution of 1936]
Billings, Frank S. How shall the rich escape?. Arena Publishing. 1894: 42–43. Jesusism, which is Communism, and not Christianity at all as the world accepts it...Jesusism is unadulterated communism, with a most destructive anarchistic tendency [耶稣主义就是共产主义，它根本不是世人所接受的，基督教的一种……耶稣主义是不折不扣的共产主义，且兼具破坏性的无政府主义倾向。]
Campbell, Heather M. (编). The Britannica Guide to Political Science and Social Movements That Changed the Modern World. The Rosen Publishing Group. 2009: 127–129. ISBN 978-1615300624（英语）.
"The first Adam is the wisdom and power of flesh broke out and sate down in the chair of rule and dominion, in one part of mankind over another. And this is the beginner of particular interest, buying and selling the earth from one particular hand to another, saying, This is mine, upholding this particular propriety by a law of government of his own making, and thereby restraining other fellow creatures from seeking nourishment from their mother earth. So that though a man was bred up in a Land, yet he must not worke for himself where he would sit down. But from Adam; that is, for such a one that had bought part of the Land, or came to it by inheritance of his deceased parents, and called it his own Land: So that he that had no Land, was to work for those for small wages, that called the Land theirs; and thereby some are lifted up into the chair of tyranny, and others trod under the foot-stool of misery, as if the earth were made for a few, no for all men". Gerrard Winstanley (1649). The New Law of Righteousness （页面存档备份，存于互联网档案馆）.
Louis Armand, Baron de Lahontan (1703). New Voyages to North America. "Preface". Library of the University of Illinois. p. 11. "This I only mention by the bye, in this my Preface to the Reader, whom I pray the Heavens to Crown with Profperity, in preferving him from having any bufinefs to adjufl with mofi of the Miniflers of State, and Priefts; for let them be never fo faulty, they'll flill be faid to be in the right, till fuch time as Anarchy be introduc'd amongft us, as well as the Americans, among whom the forrycfl fellow thinks himfelf a better Man, than a Chancellor of France. Thefe People are happy in being fcreen'd from the tricks and fliifts of Miniflers, who are always Maflers where-ever they come. I envy the fiate of a poor Savage, who tramples upon Laws, and pays Homage to no Scepter. I wish I could fpend the reft of my Life in his Hutt, and fo be no longer expos'd to the chagrin of bending the knee to a fet of Men, that facrifice the publick good to their private intereft, and are born to plague honeft Men".
Louis Armand, Baron de Lahontan (1703). New Voyages to North America. "Introduction". Library of the University of Illinois. p. xxxv. "The vogue of the baron's book was immediate and widespread, and must have soon replenished his slender purse. In simple sentences, easily read and comprehended by the masses, Their Lahontan recounted not only his own adventures, and the important events that occurred beneath his eyes in the much-talked-of region of New France, but drew a picture of the simple delights of life in the wilderness, more graphic than had yet been presented to the European world. His idyllic account of manners and customs among the savages who dwelt in the heart of the American forest, or whose rude huts of bark or skin or matted reeds nestled by the banks of its far-reaching waterways, was a picture which fascinated the "average reader" in that romantic age, eager to learn of new lands and strange peoples. In the pages of Lahontan the child of nature was depicted as a creature of rare beauty of form, a rational being thinking deep thoughts on great subjects, but freed from the trammels and frets of civilization, bound by none of its restrictions, obedient only to the will and caprice of his own nature. In this American Arcady were no courts, laws, police, ministers of An American state, or other hampering paraphernalia of government; each man was a law unto himself, and did what seemed good in his own eyes. Here were no monks and priests, with their strictures and asceticisms, but a natural, sweetly-reasonable religion. Here no vulgar love of money pursued the peaceful native in his leafy home; without distinction of property, the rich man was he who might give most generously. Aboriginal marriage was no fettering life-covenant, but an arrangement pleasing the convenience of the contracting parties. Man, innocent and unadorned, passed his life in the pleasures of the chase, warring only in the cause of the nation, scorning the supposititious benefits of civilization, and free from its diseases, misery, sycophancy, and oppression. In short, the American wilderness was the seat of serenity and noble philosophy".
"The Agrarian law, or the partitioning of land, was the spontaneous demand of some unprincipled soldiers, of some towns moved more by their instinct than by reason. We lean towards something more sublime and more just: the common good or the community of property! No more individual property in land: the land belongs to no one. We demand, we want, the common enjoyment of the fruits of the land: the fruits belong to all". Sylvain Maréchal (1796). Manifesto of the Equals. （页面存档备份，存于互联网档案馆） Marxist Internet Archive.
Marshall Shatz, Introduction to Kropotkin: The Conquest of Bread and Other Writings, Cambridge University Press 1995, p. xvi "Anarchist communism called for the socialization not only of production but of the distribution of goods: the community would supply the subsistence requirements of each individual member free of charge, and the criterion, 'to each according to his labor' would be superseded by the criterion 'to each according to his needs.'"
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