„Light air and sun“ was the motto of the Lebensreform, a collective movement of alternative lifestyles that began in Germany in the late 19th century in step with the development of social democracy. Both movements were reactions to the living conditions in the rapidly growing cities. Urbanisation was increasingly perceived as a burden by more and more people. Although many of the workers and employees in Innsbruck had more resources at their disposal in absolute terms than ever before, the pressure to participate in society was also increasing. From the 1890s, there were several advertising pillars in Innsbruck on which artistically designed posters advertised the new variety of products. Department stores and fashion outlets made the differences within the differentiating society more visible than ever before. Anyone who wanted to keep up with the new bourgeois class had to be able to afford luxury goods such as coffee. At the same time, the burden of industrialisation increased. The traffic on the roads, the exhaust fumes from the factories, the cramped living conditions in the rented barracks and the hitherto unknown haste caused by the clocking of time, which made new illnesses such as neurasthenia acceptable, provoked counter-movements. Although Innsbruck was not comparable to Paris or London in terms of the size or intensity of industrialisation, the fall from grace for many inhabitants of the former rural villages such as Pradl and the workers who had moved in from the countryside was enormous.

Since 1869 the German Quarterly Journal for Public Health Care, which focussed on improving nutrition, hygiene and living space. In 1881 the Austrian Society for Healthcare was founded. Private associations organised educational events on clean and healthy living. There was political lobbying for the construction of parks in public spaces and the improvement of infrastructure such as baths, hospitals, sewage systems and water pipes. Assanation and social hygiene were the buzzwords of a bourgeois elite concerned about their fellow human beings and public health. Instead of the socialist revolution, the Christian idea of charity was to advance society. Like all elitist movements, the life reform took on some absurd forms. Movements such as vegetarianism, nudism, garden cities, various esoteric movements and other alternative lifestyles, which have survived in one form or another to this day, emerged during this period. Spiritualism also enjoyed a happy existence in the upper class alongside the dogmas of the Catholic Church. This often well-meaning but eccentric lifestyle of the wealthy bourgeoisie in their villas in Saggen, Wilten and Pradl was usually denied to workers. Many tenement blocks were dreary and overcrowded biotopes with no infrastructure such as sports facilities or parks. It was the early social democrats who took a political stand against the realities of workers' lives. Modern housing estates should be functional, comfortable, affordable and connected with green spaces. These views also prevailed in public authorities. Albert Gruber, professor at the Innsbruck Trade School, wrote in 1907:

"I've often heard people say that we don't need plants in Innsbruck, that nature provides us with everything, but that's not true. What could be nicer than when professionals can walk from their place of work to their home through a series of plants. It turns the journey to and from work into a relaxing walk. Incidentally, there are many reasons why planting trees and gardens in urban areas is beneficial. I do not want to emphasise the interaction between people and plants, which is probably well known. In another way, plants improve the air we breathe by reducing dust."

Even before the First World War, there were changes in everyday politics. Social democracy as a political movement had officially existed as a political party since 1889, but under the Habsburg monarchy it only had very limited opportunities to organise. Socialism was considered unchristian and was viewed with suspicion in the Holy Land of Tyrol. The labour movement was important as a social counterweight to the Catholic structures in the larger cities, which dominated everything in Tyrol. In 1865, the first Tyrolean Labour Education Association. Workers should become aware of their position within society before the impending world revolution. To achieve this, it was essential to have a minimum level of education and to be able to read and write. 10 years later, Franz Reisch founded the General Workers“ Association in Innsbruck. Another two years later, the „Allgemeine Arbeiter-, Kranken-, und Invaliden-Casse“ (General Workers', Sickness and Invalids' Fund) was launched throughout the empire. Despite state repression, the "radicals" continued to hold large gatherings. From 1893, the social democratic Volkszeitung was published in Innsbruck as a counter-voice to the Catholic papers. In 1899, the First Tyrolean Workers' Bakery, or ETAB for short, was opened in what is now Maximilianstraße. The co-operative set itself the goal of producing high-quality bread at fair prices under good working and hygiene conditions. After several relocations, the ETAB ended up in Hallerstraße, where it produced fresh baked goods every day until 1999.

The first free elections within the Austro-Hungarian Monarchy to the Imperial Council for all male citizens in 1907 changed not only the political but also the social balance of power. Monarchy to the Imperial Council for all male citizens in 1907 changed not only the political but also the social balance of power. The Pofl now had a political say. Important laws such as restrictions on working hours and improvements in working conditions could now be demanded with greater vigour. Together with Upper Austria, the crown land of Tyrol had the longest working hours in the entire Danube Monarchy. Although the number of trade union members also increased, outside of the small town centres Tyrol was too rural to generate any significant pressure. At municipal level, the census electoral law, which had given Greater German liberal and conservative clerical politicians a free pass to power for decades, remained in place until after the war. Even after the first municipal council elections after 1918, the fulfilment of the resulting demands had to wait.

Josef Prachensky (1861 - 1931), the father of architect and town planner Theodor Prachensky, was a well-known Innsbruck representative of the Lebensreform and social democracy. He grew up in German-speaking Bohemia, then part of the Austro-Hungarian Empire. As a trained book printer, he discovered the labour movement during his wanderings in Vienna during the book printers„ strike. After marrying a Tyrolean woman, he settled in Innsbruck, where he worked as an editor for the social democratic Volkszeitung for Tyrol and Vorarlberg. Josef Prachensky supported the Workers“ Consumption Association, the Tyrolean Workers' Bakery and founded the catering business "Alkoholfrei" in Museumstraße, which aimed to improve general health in the spirit of the life reform movement and socialism. Friedrich Engels (1820 - 1895), the co-author of the Communist Manifesto, had already recognised schnapps and brandy as an evil of the working class in the first half of the 19th century. Socialism shared the goal of getting people away from alcohol with church organisations. The world revolution was no more feasible with addicts than a virtuous, God-pleasing life. Prachensky was involved in the founding of the Tyrolean Social Democratic Party in 1890 and, after the First World War, in the founding of the Tyrolean Republican Protection League RESCH, the left-wing counterpart to the right-wing home defence associations. A particular political concern of his was the restriction of the church to school education, which was still very important in the 19th and early 20th century, even in the actually liberal Innsbruck, which had to adhere to the national school regulations.

Life reform and the growing influence of social democracy also influenced art and architecture. People wanted to distance themselves from what Max Weber described as the Protestant ethic, industry, time clocks and, in general, rapid technological progress with all its effects on people and the social fabric. People as individuals, not their economic performance, should once again take centre stage. The culture of the old society, in which the nobility and clergy stood above the rest of society, was to be overcome. What social democracy was to the workers, art and architecture were to the upper middle classes. Art Nouveau was the artistic response of an eccentric and alternative part of the bourgeoisie to this return to the origins of the turn of the century. The playful element was the opposite of the always symmetrical and tidy historicism. The Winklerhaus in Wilten is one of the few examples of Art Nouveau in Innsbruck.