He is the founder of the tradition in philosophy known as the School of Salamanca, which laid the groundwork for early free-market economics and individual rights, influencing the development of libertarian thought.

Vitoria's work on natural law and the freedom of exchange contributed to later Austrian School economists' emphasis on the moral basis for voluntary commerce.

[3] Noted especially for his concept of just war and international law, his defense of individual property rights and the notion of liberty in trade were pivotal in shaping ideas about non-intervention and economic freedom.

American jurist Arthur Nussbaum noted Vitoria's influence on international law as it pertained to the right to trade overseas.

[8] According to modern scholarship, he had Jewish ancestry on his maternal side (the Compludos), being related to famous converts like Paul of Burgos and Alfonso de Cartagena.

In 1522 he returned to Spain to teach theology at the college of Saint Gregory at Valladolid, where many young Dominicans were being trained for missionary work in the New World.

[citation needed] In three lectures (relectiones) held between 1537 and 1539 Vitoria concluded that the Indians were rightful owners of their property and that their chiefs validly exercised jurisdiction over their tribes.

No violent action could be taken against them, nor could their lands or property be seized, unless the Indians had caused harm or injury to the Spanish by violating the latter's lawful rights.

Secondly, "instead of the benevolent and proper affection required for belief, forcible conversion would generate immense hate in them, and that in turn would give rise to pretense and hypocrisy.

He asserts the right of the Spaniards to travel freely, and to trade, which includes searching for, mining, and exporting the abundant natural resources they find in South America.