Another common accusation against the Syrian Social Nationalist Party is that it promotes violence or constitutes a terrorist movement. However, this claim does not correspond to the writings of Antun Sa'adeh, which place peace—both within society and in international relations—at the centre of his political thinking.
Within society, Social Nationalism aims to establish civil peace by overcoming sectarianism, tribalism, and political fragmentation. Saʿadeh regarded internal divisions as the principal source of social weakness and recurring conflict, arguing that communities fragmented along religious or factional lines inevitably become vulnerable to instability and violence. In his view, civil peace requires the creation of a unified national society in which individuals relate to one another primarily as members of a common civic order rather than as representatives of competing communal identities. This perspective is reflected in the sixth fundamental principle of the party, which states: “The Syrian nation is one society.” [1] This principle promotes a sense of national concord and social unity, forming the basis of citizenship and guaranteeing equality of rights for all citizens. Saʿadeh repeatedly emphasized that national unity constitutes the foundation of social strength and stability, underscoring that cohesion and solidarity are essential conditions for lasting civil peace. [2]
Stability, therefore, can only exist when citizens are united within a shared legal framework and treated equally under the law, without privilege or discrimination.
This vision of internal peace was closely tied to the establishment of social justice and the elimination of oppression, exploitation, and inequality. Saʿadeh rejected sectarian and racial ideologies, which he believed nurtured destructive conflicts and internal wars, and instead advocated national collaboration, mutual trust, and tolerance as the foundations of social harmony. He stressed that “internal tolerance is at the basis of every society that does not want to decline,” [3] highlighting that unity and concord are essential for preserving society’s integrity and progress. Civil peace, in this sense, is not merely the absence of violence, but the presence of justice, equality, and cooperative social relations.
For this reason, Social Nationalism promotes cooperation among all components of society and seeks to cultivate a shared national identity grounded in common interests and collective responsibility. Its goal is to replace rivalry and division with solidarity, goodwill, and permanent cooperation in public life. The national interest, in this framework, is understood as superseding narrower loyalties, encouraging citizens and institutions alike to work collectively for the common good. [4] Through such cooperation, society can develop a culture of dialogue, negotiation, and peaceful conflict resolution, thereby reducing tensions and strengthening social cohesion.
Saʿadeh also linked internal peace to institutional and structural reform. As a social reformer, he laid down the foundations of national unity by advocating a comprehensive process of secularism based on a rational and unified system of laws. He called for the separation of religion and state, the removal of barriers between sects and denominations, and the prevention of clerical interference in political and judicial affairs. [5] His secularism aimed to separate politics from religious authority and to build a national state on modern civic foundations. These reforms were intended to eliminate the sources of social disintegration and create conditions in which citizens could participate as equals in national life. In this sense, civil peace emerges from a social order grounded in justice, freedom, and non-exploitative relationships. [6]
Moreover, Antun Sa'adeh viewed internal peace as an educational and cultural process. He believed that a sound national education, free from sectarian or racial divisions and based on social and civic principles [7], would cultivate cooperation, responsibility, and respect for diversity. In his conception, education was not confined to academic instruction but constituted a comprehensive preparation for life, combining intellectual formation with ethical development and critical thinking. Such an education aimed to nurture free and disciplined minds, capable of independent judgment and committed to the common good. [8]
This educational vision was closely linked to the development of a new civic morality grounded in trust, tolerance, honesty, and social cooperation. By emphasizing human interdependence and collective responsibility, this morality would channel individuals’ energies toward national interests and encourage peaceful coexistence. Saʿadeh believed that national education rooted in science, truth, and healthy social principles would strengthen self-respect, promote open-mindedness, and foster creative and independent thinkers able to contribute constructively to society.
He also regarded culture as a cornerstone of national progress and social harmony. In his view, an active national culture combats ignorance, challenges outdated beliefs, and strengthens shared identity. [9] By fostering awareness, encouraging dialogue, and inspiring cooperation, cultural development contributes to unity and moral renewal. Together, education and culture were intended to cultivate citizens committed to solidarity, constructive participation in public life, and peaceful resolution of differences. Through this combined educational and cultural process, social peace becomes not merely the absence of conflict but the product of an enlightened, cohesive, and harmonious national society.
[1] Antun Sa´adeh, Al-Muhadarat al-'Ashr (The Ten Lectures), Beirut: SSNP, 1976, p. 99.
[2] Ibid, pp. 99-101.
[3] The eighth basic principle of the party states: Syria’s interest superseded every other interest. See Antun Sa´adeh, Al-Muhadarat al-'Ashr (The Ten Lectures), op. cit., pp. 111 – 115.
[4] Phil Dourado & Phil Blackburn. Seven Secrets of Inspired Leaders, England: Capstone Publishing Limited, 2005, P. 160.
[5] Ibid., pp. 119 – 135.
[6] Refer to his reform principles in ibid.
[7] Al-‘Athar al-Kamilah (Complete Works) vol. 1 Marhalat ma Qabl al-Ta’sis (1921-1932) (The Stage Before the Formation of the SSNP), compiled by the Cultural Department of the SSNP, Beirut, 1975. Pp. 229-236.
[8] Antun Sa’adeh. The Complete Works, vol 8, 1948-1949, al-Za’im lecture at the teachers’ conference.
[9] Antun Sa’adeh. Islam in Its Two Messages: Christianity and Mohammadanism, the fourth edition, Beirut, 1977, p. 73.
