1,549 works, 150 years of economic thought. Each one summarized and searchable, with cited passages inside.
Amid the collapse of 1919, with the monarchy gone and proletarian parties newly powerful, the demand to socialize the means of production had to be tested against its own practicability. Socialization, Schwiedland insists, is less a matter of ownership than of use: large enterprises should be withdrawn from private greed and directed to public needs without destroying the incentives that make them productive. He reads wartime cartels, forced syndicates, and Richard Riedl's Austrian control apparatus as precedents for socialization by administration rather than expropriation, and he sifts which sectors, mining, coal, electricity, transport, suit public monopoly and which must stay competitive for export. Cautious and experimental throughout, this lecture to Vienna's engineers and architects concludes that the success of any Kontrolismus depends finally on the moral quality of the population.
Die Bändigung der Unternehmenschaft unter Erhaltung der Vorteile, die sie der Menschheit errungen hat.
English translation: “The taming of entrepreneurship while preserving the advantages it has won for humanity.”
Economy does not begin with hunger, appropriation, or consumption, this economic-anthropological treatise insists, but with foresight — the moment human groups anticipate future want and deliberately store, produce, and allocate. Schwiedland traces that emergence across horde, family, clan, and tribe, through hunting and totemism, hoe agriculture bound to mother-right, and patriarchal pastoral nomadism, drawing on Thurnwald and Wundt. He rejects the 'golden age' of natural simplicity as a fiction: the earliest human condition is insecurity and scarcity, without stores or provision. Language, tools, fire, and settled life become the structural levers of a new organized existence, while labor divides by sex and status and property layers common tribal land over personal possession. Exchange grows from raid, gift, and ceremonial reciprocity into barter and money — 'treasure' made mobile — yet its essence remains planned provision, not the market alone.
Der Tauschverkehr ist neben der Herstellung von Gütern die zweite große Quelle des Wohlstandes.
English translation: “Alongside the production of goods, exchange is the second great source of prosperity.”
Not goods and wealth but human qualities and relationships form the true subject of economics: so runs the governing thesis of this first volume of a revised three-volume course, rewritten after 1918 for readers who now demanded critical reflection on inherited institutions. The old sweep remains, the competition of states from Italy to England, the passage from feudal order to industrial capitalism, but the postwar edition weighs capitalism and socialism at length, dissecting Marxism, syndicalism, guild socialism, and Bolshevism, and refusing historical materialism's reduction of culture to the mode of production. Value is grounded in marginal utility, capitalism defined as both purposive organization and a pervading spirit, and the whole framed by a demand for realism about grown conditions joined to idealism of aims.
Mit Freiheit allein ist dem einzelnen nicht gedient, es bedarf auch der Lebenssicherheit und einigen Behagens.
English translation: “Freedom alone does not serve the individual; there is also need of security of life and a measure of comfort.”
Against theories that lodge value in labor, cost, or the object itself, this short monograph — later folded into Schwiedland's Volkswirtschaftslehre — grounds value in a subjective consciousness of dependence on useful and scarce goods. Utility, he argues, names an objective suitability, whereas value is the felt dependence of the economizing subject; hence his correction of both 'objective value' language and the Austrian preference for 'Grenznutzen.' Price, by contrast, is external, negotiated, social — an actual counter-performance received in exchange, one requiring not equal values but divergent valuations, so that barter enriches both sides. Translating usefulness and scarcity into supply and demand, Schwiedland tracks seller competition in abundance, buyer competition in shortage, hoarding, panic selling, cartels, and monetary policy, yet ends in methodological modesty: no single theory can capture every real price.
Wert ist ein Gefühl, Preis eine tatsächliche Gegenleistung: die Menge von Gütern, die man beim Austausch für andere empfängt.
English translation: “Value is a feeling, price an actual counter-performance: the quantity of goods one receives in exchange for others.”
Modern culture, for all its machinery, has not freed anyone from material dependence, and that unfreedom, Schwiedland contends, now shapes character, morality, and world politics alike. His survey of the West's crisis runs from the psychic toll of rationalization and big-city life, through capitalism, individualism, and imperialism, to a social question that has outgrown classes and nations to set whole continents against one another. Europe, exhausted by war and stripped of prestige, confronts three non-European powers, the United States, Russia, and Japan, while its former colonies industrialize and awaken to national self-determination. Against economic feudalism by cartel and trust, he urges European integration, Riedl's collective trade treaties, and the League of Nations, insisting that peace must be built by deliberate effort, not awaited.
Willst du Kriege vermieden sehen, so organisiere den Frieden.
English translation: “If you wish to see wars avoided, then organize peace.”