Each month People, Spaces, Deliberation shares the blog post that generated the most interest and discussion. In October 2015, the featured blog post is "Bill Easterly and the denial of inconvenient truths" by Brian Levy.
In his 2014 book, The Tyranny of Experts, Bill Easterly uses his rhetorical gifts to make the case for ‘free development’. In so doing, he takes his trademark blend of insight and relentlessness to a new level. But in this moment of history that has been described by democracy champion, Larry Diamond as a “democracy recession”[i], is it helpful to argue by taking no prisoners and not letting inconvenient truths get in the way?
Easterly, to be sure, communicates powerfully two big and important ideas. The first is that, as per his title, behind a seemingly technocratic approach to development are some inconvenient political realities. As he puts it:
“The implicit vision in development today is that of well-intentioned autocrats advised by technical experts…. The word technocracy itself is an early twentieth century coinage that means ‘rule by experts’” (p.6)
In surfacing the implausible assumptions which underlie a world view of ‘rule by experts’, Easterly does us a service. One cannot engage effectively with today’s difficult realities on the basis of a vision of decision-making which ignores the inconvenient truths of self-seeking ambition, of contestation over ends among competing factions, and of imbalances of power which marginalize the interests of large segments of society. (Of course, as this essay will explore, many of these difficult realities arise – in different ways – in both predatory authoritarian and messily democratic settings.)
The second powerful idea is The Tyranny of Experts paean to freedom – “a system of political and economic rights in which many political and economic actors will find the right actions to promote their own development”. (pp. 215-216). With eloquent libertarian rhetoric of a kind which Ayn Rand would no doubt have applauded, Easterly argues that:
“we must not let caring about material suffering of the poor change the subject from caring about the rights of the poor”. (p.339)