 Although Schutz defended Weber against Mises, he agreed with many basic premises of Mises and the Austrian tradition that focused on the subjective preferences of the purchaser conferring value on objects instead of explaining value as the result of objective processes such as production costs or labor time invested. He also shared Mises’s suppositions about value-freedom in economic science, the need to describe rather than evaluate preferences, and the instrumental task of science, namely, of showing how to achieve ends rather than assessing their value. Since Mises considered all acting economic insofar as any consumer choice involved maximizing satisfaction in the widest sense, he opposed the narrow type of the homo economicus, modeled on the businessperson driven solely by economic motives at the expense of all others. Schutz, however, posited the life-world with its wide diversity of motivations at the base of economic theory. He conceived such theory as adopting a reflective perspective governed by the principle of marginal utility, namely, that ideal types ought to be constructed as if all actors “had oriented their life-plans to realize the greatest utility with minimal cost.” (Schutz 1964, 87) Besides thus resuscitating a version of homo economicus, Schutz insisted that economists study purposive-rational actions, which, in Weber’s sense, involved a reflective comparison of alternative projects before adopting one as an in-order-to motive. In addition, he classified the sense of uneasiness that Mises described as prompting the search for satisfaction under the category of because motives; one first adopts an rationally determined economic project and in retrospect discovers the preceding dissatisfaction. To understand the difference between conceiving all action as economic and conceiving economic action as one type of action within an more encompassing life-world, one might compare Mises with Schutz with reference to a problem raised within contemporary discussions of collective action, namely, how traditional non-economic values (e.g., those of politics or ethics) ought to intersect the market. Mises would countenance economic agents registering their values economically, that is, by deciding to purchase or not (e.g. as a protest against polluting companies), thereby converting all values into economic ones, whereas Schutz would call for a process negotiating the boundaries between different life-world value domains.