ome writers claim that Sa´adeh was an ideologue not a philosopher. Others maintain that Sa´adeh touched on philosophy but did not dip his hand in it. Others still regard Sa´adeh as a philosopher in his own right but are somewhat confused about the nature of his philosophy. Was Sa´adeh a philosopher? If so, what type of philosophy did he postulate?

This book deals with these questions and others relating to Sa´adeh’s thought. It shows that Sa´adeh is not an outmoded and irrelevant figure, but a founder of a school of philosophical thought, which, in the opinion of one of his political adversaries, “sparked off a rarely paralleled revival (nahda) in all areas of the East.” In terms of its aims, the book demonstrates Sa´adeh’s important contribution to knowledge and his significant influence on intellectual life. It also serves as an introduction to the range of important philosophical questions he raised and discussed throughout his career.

Sa´adeh took great pleasure in philosophical thinking and always observed the criteria of clarity and rational analysis. He was a critical thinker and propagator of logic and its principles. He had strong faith in knowledge and its benefits for society. By reflecting on many important philosophical questions, basically concerned with fundamental issues of national life, Sa´adeh’s intention was not to formulate new abstract philosophical theories. Rather, he aimed to redeem his nation from fragmentation and backwardness and to instill in his people a sense of national consciousness and social responsibility. The outcome of his systematic philosophical inquiry was a set of coherent principles. These were the principles of social nationalism, which constituted a complete moral philosophy, known as al-Madrahiyyah. 

The book can be ordered through Dar Fiker - Beirut, or by contacting the author at edmondmelhem@hotmail.com