 From the beginning, Schutz had been taken with the methodological writings of Max Weber, who had lectured in Vienna in the summer of 1918 and whose work was immensely popular among Viennese intellectuals. However, Schutz felt that Weber’s work rested on tacit, unexamined presuppositions resulting from his lack of interest in fundamental epistemological problems that had no direct bearing on his special sociological problems. In 1925–1927, Schutz turned to Henri Bergson’s philosophy of consciousness and inner time in order to clarify notions such as meaning, action, and intersubjectivity, and his results have been collected in manuscripts published as Life Forms and Meaning Structure. Dissatisfied, though, with his analyses of temporality to the extent that he never published them and prompted by comments of Felix Kaufmann, he discovered the relevance of the phenomenology of the consciousness of inner time of Edmund Husserl (1859–1938). He then went on to produce his major life’s work, The Phenomenology of the Social World (1932), a work for which Husserl praised him as “an earnest and profound phenomenologist.” He spent the rest of the 1930s authoring brief essays showing how his phenomenology of the social world could come to terms with the economic thought of Mises and Hayek. Also, before any direct encounter with American pragmatism, he developed a manuscript on personality in the social world that stressed the pragmatic elements of the everyday social world.