March 2026 marked a significant milestone, celebrating the 250th anniversary of the release of An Inquiry into the Nature and Causes of the Wealth of Nations (1776). Yet, Adam Smith’s academic journey began with his earlier work, The Theory of Moral Sentiments (1759). It was through his ongoing revisions of this foundational text that his more widely recognized ideas took shape. One key aspect of TMS critiques the concept of “the man of system.” In contrast, Smith highlights the qualities of the individual with “public spirit,” emphasizing their inherent humility. Unlike the man of system, who adheres rigidly to their ideals and seeks to enforce them onto others, the man of public spirit does not claim authority to dictate what is right. Instead, they focus on persuasion and the voluntary consent of others, shunning any form of coercion.
Regrettably, throughout the extensive history of colonialism, slavery, and the mistreatment of indigenous populations, many who wielded power operated as men of system rather than as men of public spirit. In this context, William Easterly’s critique of “development saviors” in Violent Saviors (2025) stands out as a pivotal contribution to the moral and methodological underpinnings of development economics. He challenges the technocratic perspective that views development as merely a technical issue of expert designs and policy implementation. Instead, Easterly situates development within a broader liberal framework that prioritizes freedom, dignity, and the consent of those affected by economic policies. His work effectively revives a fundamental principle articulated by Adam Smith: development must emerge from voluntary cooperation rather than being imposed by external authorities. Moreover, he resists the prevalent “West and the Rest” narrative often found in discussions of development economics.
Easterly frames the discourse on development as a struggle between two intellectual schools of thought. On one side are the “saviors,” who believe that enlightened specialists can engineer progress for underdeveloped societies through carefully crafted policies and institutional reforms. Conversely, the “skeptics” emphasize the limitations of expert knowledge and advocate for allowing communities and individuals to determine their own social and economic trajectories. This division can be traced back to the eighteenth century, where Adam Smith offered a crucial critique of the paternalistic rationale that justified imperial conquest in the name of progress.
Consistently, Easterly asserts that those impacted by development strategies must have a voice in the decision-making process. The mere increase in a nation’s wealth does not warrant prioritizing institutional goals over individual needs. His slogan, “Nothing about us, without us,” encapsulates this vital message.
European powers often justified their conquests by claiming they were bestowing civilization, Christianity, and economic advancement upon the subjugated peoples. Smith fervently rejected this narrative. In The Wealth of Nations, he described the “savage injustice” of European colonial expansion, which saw conquest and exploitation as impediments to genuine improvement. Rather than imposing progress through coercion, Smith envisioned a world grounded in voluntary exchange and mutual benefits from trade. He argued that the interaction between diverse societies could yield immense advantages if conducted through peaceful commerce instead of force.
For both Smith and Easterly, the fundamental issue wasn’t simply the enhancement of material wealth; it was about respecting the autonomy of individuals and communities. Exchange is ethically sound when it is based on mutual consent, allowing each participant to determine that the transaction enhances their well-being. Coercive arrangements—be they colonial governance or paternalistic policies—undermine this principle, as they replace the judgments of those affected with the decisions made by external authorities. The core question extends beyond whether development policies are effective, to whether they honor the freedom and dignity of those they impact. Dignity, respect, agency, and autonomy must take precedence over mere efficiency, capital accumulation, and economic growth.
As we commemorate the publication of one of humanity’s most significant achievements, we align the legacies of Adam Smith and William Easterly. For Smith, the liberal vision encompassed the pursuit of liberty, equality, and justice—foundational aspects of his political economy principles. Bill Easterly emerges as a deserving successor to this vision, exploring not just the origins and nature of a nation’s wealth, but also the dignity, respect, and freedom of the individuals that constitute it.
