2,793 works, 150 years of economic thought. Each one summarized and searchable, with cited passages inside.
In Prussia the income-tax reform of 1891 had uncovered unexpected reserves of taxable wealth; in Austria the first assessment of the new personal income tax merely met modest forecasts and fell short of every wider hope. Wieser's diagnosis is that the fault lies not in the tax but in its execution — administrative, statistical, and social. Visible urban incomes are reached while vast portions of rural and especially agricultural income escape, because officials and farmers alike confuse the income tax with the old cadastral land tax. Measuring Austria against the poorer eastern provinces of Prussia, he estimates that hundreds of thousands of rural taxpayers went unassessed and that honest valuation would have yielded far more. Conceived justly, he concludes, the tax is only half just — half unjust in execution — and falls hardest on the open, compliant urban taxpayer.
In Österreich ist das Ergebnis der neuen Personal-Einkommensteuer eine Enttäuschung.
English translation: “In Austria, the results of the new personal income tax are a disappointment.”
What political claims can income-tax figures support in a nationally divided society? In this 1901 article, Friedrich von Wieser uses Bohemia’s tax assessments to challenge population numbers as the measure of German and Czech political standing. His German-national perspective turns evidence of enterprise, skilled work, and taxable income into an argument for German influence. Yet the measurements exclude most low earners, while assigning wealth to national groups requires estimates, especially in mixed cities. Prague sharpens the tension: its growth as a Czech intellectual and organizational centre complicates any simple equation between German wealth and political power. The article offers a concrete case of economic statistics becoming political advocacy—and of the gap between what fiscal records measure and what an economist asks them to justify.
Delivered as a rectorial address that turns Adolf Exner's plea for political education into a wider sociology of power, this lecture denies that public life can be decoded from legal formulas or liberal slogans. Wieser's target is contract theory: the state, he argues, begins not in voluntary agreement but in domination, command, and the discipline that binds scattered persons into a public body. His organizing concept is 'mass technique' — the selection, leadership, and routine that render unwieldy crowds capable of action, so that even anti-authoritarian movements reproduce hierarchy the moment they become parties. From army and election to custom, class, genius, and the modern press, he charts the layered social powers that govern a people, closing with the moral task of subordinating industrial and military force to culture, rights, and education.
Der Staat ist Herrschaft, und die Herrschaft ist nicht durch Verträge in die Welt gekommen.
English translation: “The State is dominion, and dominion did not come into the world through contracts.”
Two problems frame Wieser's 1902 lecture to the Society of Austrian Economists, delivered after the finance minister confessed that the tax reform of 1896 had stopped halfway down the road. Can the personal income tax grow into Austria's principal direct tax, as it already is in Prussia, where it raises three-quarters of direct revenue while in Austria it remains a mere supplement? Not yet, he answers: assessment still misses perhaps a third of taxable income, above all agricultural income, so abolishing the old yield taxes would violently shift burdens from land to city and toward Vienna. The land tax must therefore stand until income assessment becomes honest. Turning to the antiquated Ertragsteuern — emergency war taxes bent by excessive rates into a regressive muddle — he insists on separating capital, a common productive tool, from the capitalists who draw income from it.
Alles eher als ein System von Steuern.
English translation: “Anything but a system of taxes.”
A nationality conflict poisoned by mutual suspicion can be clarified, Wieser proposes, by counting who pays the taxes and who receives the spending. His fiscal dossier on Bohemia finds that Germans, barely 37 percent of the population, contribute close to half the crownland's direct tax base — through industry, mining, banks, railways, and urban property that quietly extend German capital into Czech districts even as Czech workers move into German ones. Prague, small in German headcount but strong in house property, banking, and income, becomes the keystone. Economic power, he cautions, does not by itself confer political rule; and since provincial expenditure favors the Czech-feudal majority, a structural transfer of German tax money results. His remedy is not fiscal secession but parity — national financial curiae modeled on the Compromise of 1867 — so that neither nation disposes unilaterally of the other's money.
Nationale Finanzfragen sind nationale Lebensfragen, die in solcher Zeit nicht außer Streit gestellt werden können.
English translation: “National financial questions are national questions of life, which in such times cannot be placed beyond dispute.”
Wieser's Vienna inaugural lecture treats the value of money as a historical and institutional relation, not the value of an ordinary commodity. Starting from Menger's account of money's origin, he shifts from emergence to function: money splits the single barter act into independent sale and purchase, and gold stands in two economic relations at once, commodity when it serves personal needs, money when it circulates to open the whole traffic of goods to satisfaction. Money value, then, is an objective ratio between money and all goods entering exchange. Against a mechanical quantity theory, Wieser insists that credit substitutes, velocity and inherited prices make developed monetary systems elastic, so new gold works through institutions rather than in strict proportion. A third source of long-run change is the expansion of the money economy itself, as taxes, wages and military finance are drawn into monetary calculation.
Wenn Geld und Ware in ihrem Wesen einen Gegensatz zeigen, so müssen sie auch in ihrem Werte einen Gegensatz zeigen.
English translation: “If money and commodity show an opposition in their essence, they must also show an opposition in their value.”
Against Karl Lamprecht's fashionable thesis that parliamentarism was decaying across Europe, Wieser answers that Austria's parliament is not senile but immature: modern constitutional forms were imported before the habits of self-government, party discipline, and civic self-mastery had time to form. Comparing England's socially rooted party system with Germany's strong constitutional monarchy, he traces the Habsburg state from its military origins through Metternich's stagnation to the nationalized crisis of the Badeni language ordinances. Bohemia is his pivot—a Czech interior framed by a German rim—where he treats the Czech revival as a legitimate cultural power yet denies it restores any old Bohemian state right. His remedy is national separation within political unity, and his diagnosis that Austria suffers only a party crisis, not a state crisis.
Wir straucheln in den Falten der weiten Gewänder einer modernen Verfassung, in denen zu gehen wir noch nicht recht gelernt haben.
English translation: “We stumble in the folds of the ample garments of a modern constitution, in which we have not yet properly learned to walk.”
A schoolboy's enchantment with kings, battles and epic history sets the scene for this autobiographical and sociological essay, in which Wieser retraces how Herbert Spencer's assault on the 'Great Man Theory' and Tolstoy's War and Peace taught him to see masses, inherited institutions and social conditions at work in history. He grants Spencer's strongest point — even genius depends on historical preparation, inheriting language, needs and rivalries — but refuses to let social conditioning exhaust the meaning of the exceptional individual: the new idea arises within history yet cannot be derived from antecedent causes. Leader and people are reciprocal, the seed and its enactment, and no progress, martial or peaceful, succeeds without leadership. An early statement of the agency-and-structure problem before the terms existed, it rehabilitates the schoolroom's 'arma virumque' as hero and people together.
Der Uebermensch wird erst zum Propheten, indem er zur Masse spricht, die Masse wird erst zum kraftvoll geordneten freien Volk, indem sie sich unter die besten Führer stellt.
English translation: “The superman becomes a prophet only by speaking to the masses; the masses become a vigorously ordered, free people only by placing themselves under the best leaders.”
When does a tax reduction encourage building and investment, and when does it merely enrich existing owners? In these two lectures, delivered in December 1906 and published in 1907, Friedrich von Wieser brings that distinction to Austrian taxation of urban property and corporations. His case for relief rests not on defending capital indiscriminately, but on separating returns needed to attract investment from advantages secured by location or monopoly. A tax reflected in a property's purchase price may still discourage construction; removing it may nevertheless hand the purchaser a windfall. Wieser's treatment makes tax incidence concrete through rents, building costs, and corporate profits, showing why the person legally liable need not bear the ultimate burden—and why reform requires more discrimination than an across-the-board cut.
Rural rent can be read off differences in fertility and distance to market; the city poses a different puzzle, since near-identical buildings command sharply unequal rents by position alone. Setting his account against the Ricardo-Thünen theory of agricultural rent, Wieser separates a cost-covering minimum rent — construction, upkeep, taxes, normal interest, prior land value — from the positional premium won through overbidding for superior sites. Urban ground rent is a market and price phenomenon, not a technological surplus. Residential demand sorts itself into a hierarchy of quarters governed by social self-classification, each group bidding just enough to exclude the one below; business rents follow customer flows, and building-intensity rent drives the city upward as well as outward. Speculation capitalizes expected future rent rather than withholding, and the largely unearned urban increment, Wieser argues, invites taxation.
Der Wohnungsmarkt zerfällt in eine größere oder geringere Zahl von Lagen.
English translation: “The housing market falls apart into a larger or smaller number of locational grades.”
Cannons, soldiers, and offices are only instruments; what makes them obeyed is habit, loyalty, prestige, and belief. Across six Salzburg lectures, Wieser corrects both liberal and revolutionary thought by refusing to treat power as the mere enemy of right: social life depends on organized powers—monarchy, army, church, press, capital, labor, public opinion—and the real evil is Übermacht, the point where necessary leadership hardens into oppression. Beginning from Lassalle's claim that constitutions rest on actual force, he deepens it into a sociology of inner power, of leadership and following, of the law of the small number. Law emerges not as power's negation but its ordering, and freedom, against Manchester individualism, becomes a means to the general welfare rather than an absolute principle.
Zur vollen Macht gehört das Recht, zum vollen Recht gehört die Macht.
English translation: “To full power belongs right; to full right belongs power.”
Money value is where personal valuation, market calculation, national income and historical institution meet — and this extended report refuses to treat it as a merely technical currency question. Wieser separates personal value, grounded in marginal utility, from the national-economic 'Geltung' a good holds through its price, then argues that money as money has exchange value only. The general price level is a composite determined from the side of goods and the side of money alike, so quantity theory errs in reading it as money's work alone; the faithful index of money value is the relation between money income and real income. Changes flow from paper issue, newly coined metal, and above all from monetization, as rents, taxes and state services enter monetary accounting. A closing report extends the theory to exchange rates and warns that index numbers cannot isolate money value from commodity values.
Das Aufblühen der Geldwirtschaft vermindert den Geldwert, ihr Verfall erhöht ihn wieder.
English translation: “The flourishing of the money economy diminishes the value of money; its decay raises the value of money once again.”