彼得·阿列克謝耶維奇·克魯泡特金常被視為最重要的無政府共產主義理論家，他在他的著作《麵包與自由》和《田野、工廠和工場（英語：Fields, Factories and Workshops）》中概述了他的無政府共產主義經濟學理念。克魯泡特金相信合作比競爭對人類益處更大，並在《互助論：進化的一個要素》一書中闡述了在大自然中能支持這一點的證據。克魯泡特金支持通過「全部社會財富收歸公有」的方式廢除私有制[58]，並以此為基礎組織起平等的自願聯合組織管理經濟[59]，根據個人的物質需要而非根據勞動來分配商品[60]。克魯泡特金還認為，隨著社會的進步，這些物質需要將不僅僅僅局限於純粹的物質需要：「他的物質的需要一經滿足，其他的可以說是帶有藝術性質的欲求，便會立刻發生。這樣的欲求種類很多，而且是因人而異的；社會愈文明，個性愈發達，則欲望的種類也愈多」[61]。此外，克魯泡特金堅持認為在無政府共產主義社會中「房屋、田地、工廠不應再歸私人占有，而應該成為公共的財產」[62]。
無政府共產主義者不接受「僱傭勞動是必要的，因為人的『人性』是懶惰和自私的」的觀點。他們經常指出，即使是所謂的「遊手好閒的富人」有時也能找到有用的事情做，儘管他們的所有需求其實都由他人的勞動滿足。無政府共產主義者一般不同意預先設定「人性」的信念，認為人類文化和行為在很大程度上是由社會化和生產方式決定的。包括彼得·阿列克謝耶維奇·克魯泡特金在內的許多無政府共產主義者認為人類的進化趨勢是趨向為了互利和生存而相互合作（英語：evolution of morality），而非趨向孤獨的競爭。克魯泡特金曾在著作中詳細論證了這一觀點[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?" （頁面存檔備份，存於網際網路檔案館）. 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" （頁面存檔備份，存於網際網路檔案館） 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" （頁面存檔備份，存於網際網路檔案館） 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] （頁面存檔備份，存於網際網路檔案館）.
Makhno, Mett, Arshinov, Valevski, Linski (Dielo Trouda). "The Organizational Platform of the Libertarian Communists". 1926. Constructive Section: available here （頁面存檔備份，存於網際網路檔案館）.
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 （頁面存檔備份，存於網際網路檔案館）.
"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" （頁面存檔備份，存於網際網路檔案館）. 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" （頁面存檔備份，存於網際網路檔案館） 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 （頁面存檔備份，存於網際網路檔案館） 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"網際網路檔案館的存檔，存檔日期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 （頁面存檔備份，存於網際網路檔案館）. 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 [耶穌主義就是共產主義，它根本不是世人所接受的，基督教的一種……耶穌主義是不折不扣的共產主義，且兼具破壞性的無政府主義傾向。]
Campbell, Heather M. (編). The Britannica Guide to Political Science and Social Movements That Changed the Modern World. The Rosen Publishing Group. 2009: 127–129. ISBN 978-1615300624（英語）.
"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 （頁面存檔備份，存於網際網路檔案館）.
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. （頁面存檔備份，存於網際網路檔案館） 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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