Saʿadeh’s approach to global peace was rooted in his understanding of the relationship between nation, state, and the broader international environment. He viewed the state as a necessary political expression of society, responsible for organizing collective life and safeguarding sovereignty. [1] However, he did not consider sovereignty an isolationist principle; [2] Rather, he saw it as the foundation for constructive international cooperation among free and organized societies.
Saʿadeh emphasized that a healthy international order depends on the existence of strong, socially coherent states. Without internal unity, nations become vulnerable to domination and external manipulation, which in turn destabilizes global relations. [3] He argued that social organization and national consciousness are prerequisites for meaningful participation in international life. [4]
This perspective reflects his broader conception of sovereignty as a dynamic principle. Sovereignty, in Saʿadeh’s view, does not imply hostility toward other nations but ensures that cooperation takes place on equal footing. Only sovereign societies can engage in genuine collaboration without subordination. Thus, international peace requires both independence and openness. [5]
Furthermore, Saʿadeh stressed that relations among nations should be based on mutual respect and recognition of diversity. He rejected imperial domination and argued that attempts by powerful states to impose their will inevitably lead to instability and conflict. Instead, he proposed a framework of cooperation grounded in shared interests and reciprocal exchange. [6]
Saʿadeh also addressed the role of struggle in human development. He argued that conflict, when rooted in the pursuit of rights and progress, should not be confused with aggression. The “right of struggle,” in his thought, represented a means of advancing justice and resisting oppression. This idea reinforces his rejection of a superficial peace that preserves injustice. Genuine peace, he maintained, must arise from conditions in which nations are free to develop and defend their legitimate interests. [7]
His writings also reveal a clear awareness of the dangers of ideological polarization in international politics. Saʿadeh warned that global divisions rooted in rigid doctrines create antagonism and hinder constructive dialogue. He maintained that societies must move beyond exclusive ideological commitments and adopt a more balanced approach that prioritizes human development and cooperation.
In several texts, Saʿadeh highlighted the importance of cultural exchange as a stabilizing factor in international relations. [8] He believed that interaction among cultures fosters understanding and reduces tensions. This cultural dimension complements political cooperation and helps build lasting peace. He argued that the elevation of culture enables societies to transcend narrow interests and contribute positively to the advancement of humanity. [9]
Saʿadeh also connected international cooperation to ethical responsibility. He maintained that nations should not seek domination but rather contribute to the welfare of humanity. This perspective reflects his belief that national revival and human progress are interconnected. [10] A society that achieves internal balance and cultural growth becomes capable of playing a constructive role in global affairs. [11]
Consequently, Saʿadeh’s vision of global peace rests on three interconnected principles: strong sovereign states, respectful cooperation among nations, and cultural advancement as a shared human goal. These elements together form a framework in which international relations are guided not by rivalry but by interaction and mutual benefit.
[1] Antun Sa´adeh, Nushu’ al-Umam (The Genesis of Nations), Beirut: SSNP- Cultural Department, 1976, p. 90.
[2] Antun Sa´adeh, Al-Muhadarat al-’Ashr (The Ten Lectures), p. 110.
[3] Antun Sa´adeh, Al-Muhadarat al-’Ashr (The Ten Lectures), op. cit., p. 100.
[4] Antoun Saadeh, The Genesis of Nations (نشوء الأمم), discussion of society and state organization.
[5] Antoun Saadeh, The Ten Lectures (المحاضرات العشر), Lecture V.
[6] “Foreign policy is a policy of war,” An-Nahda, Beirut, issue no. 112, 10/3/1938.
[7] Antun Sa’adeh. The Complete Works, vol 8, 1948-1949, “The right of struggle is the right of progress.”
[8] Antun Sa’adeh. The Complete Works, vol 8, 1948-1949, “The essential consideration lies in the objectives, not in the forms.” In “Kull Shay’ (Everything), Beirut, issue no. 110, 6/5/1949.
[9] See the Leader’s speech at the First of March celebration in 1940, published in the booklet Saadeh on the First of March, p. 58.
[10] Antun Sa’adeh. The Complete Works, vol 2, 1935-1937, Paving the Road for Syria’s Revival”.
[11] See the author’s work: SURVIVAL and REVIVAL- An analytical approach to Sa’adeh's national thought, Beirut, 2024, pp. 108-109.
