Zureiq had a strong view on history and rejected all forms of “ historical determinism and all forms of dogmatic ideological reading of history ”.

For Zureiq, the human powers that make culture are the civilizational powers of human reason in its critical and creative functions.

Zureiq emphasized that Arab culture must be “ earned and created by human effort ”.

Zureiq concluded his argument by saying: “ Whatever his sect or religious community, therefore, it is the duty of every Arab to interest himself in his past culture.

A more formalized pan-Arab ideology than that of Hussein was first espoused in the 1930s, notably by Syrian thinkers such as Constantin Zureiq, Zaki al-Arsuzi and Michel Aflaq.

In order to have a unified and sufficient Arab society, Zureiq asked for openness to interfaith dialogue and conflict resolution with such communities as the Jews, Christians and Muslims.

Zureiq ’ s “ revolution of reason ” proved to be his most influential contribution to modern Arab liberal thought.

Unlike other Arab intellectuals, Zureiq did not see reason as a blind imitation of the West.

Like enlightenment through critical reason, Arab unity still remained the ultimate goal in the eyes of Zureiq.

In the mid-1950s Habash and his followers joined a larger student group led by Constantin Zureiq.

Constantin Zureiq () ( born Damascus 1909 – 2000 ) was a prominent and influential Syrian Arab intellectual who was one of the first to pioneer and express the importance of Arab nationalism.

Constantin Zureiq was born in Damascus, Syria on April 18, 1909, to a Greek Orthodox Christian family.

After receiving his PhD, Zureiq focused his aims in teaching and politics.

Alongside his work as a tenured professor, Zureiq experimented as the 1st Counselor to the Syrian Legation of the United States in 1945, and acted as the Delegate to the UN Security Council and to the UN General Assembly in 1946.

Zureiq later took an offer to become the Acting President of the American University of Beirut in 1952, and completed his education by receiving his Doctorate in Literature at the University of Michigan in 1967.

During the last fifty years of his life, Zureiq dedicated himself in attempting to solve the various issues revolving around Arab society.

Zureiq focused his attentions to the contemporary Arab society and the current crisis of Arab civilization.

Although this process of decline was an internal cause, Zureiq attributed the cause of the Nahda, or modern Arab renaissance, to external factors.

One of the external contributors, which Zureiq believed played a significant role in demanding change in Arab society, was “ Western ” or modern civilization.

Zureiq urged the Arab society to keep up with modern civilization and accept, rather than disregard, the scientific and technological influences of modern civilization.

In order to revitalize the Arab society, Zureiq demanded that there must be a radical change in Arab life.

Although science and technology were of utmost importance, Zureiq considered ideals of citizenship, nationalism, and unity as additional, necessary requirements for the modernization of Arab society.

Zureiq insisted that the combination of rational powers and ethical powers would lead to a successful future.

Zureiq delved deeper to describe the primary challenge of Arab civilization.

Zureiq made it clear that Arab society must join the modern world, and to do this, they must change their previous ways.

Zureiq even left a list of changes that must be made in order for a revolution to succeed: there must be use of the machine on a wide scale, the state and religion must be separated, the scientific spirit of each individual and the society as a whole must be invigorated, and Arab society must be open toward the rational and spiritual values of other human civilizations.

Zureiq focused on the values of honesty, hard work, perseverance, seriousness, commitment, responsibility, and freedom as the values that allow humans to acquire scientific knowledge and to develop a sense of beauty and justice.

In this regard, Zureiq was inspired by the prominent Egyptian intellectual, Taha Hussein, who sternly believed that the advancement of Arab society was dependent on the education of every individual.

Zureiq ’ s focused on encouraging the Arab people to access their hidden human powers which would enable them to work toward a just and moral society.

It was also in this work that Zureiq called for a " national philosophy ", which he expressed as the thought absorbed by the youth of the nation combined with their feelings to form a " nationalist creed .” Such a philosophy, he declared, was necessary for national renewal.

Throughout his research and observation, Zureiq indeed made a connection between religion and nationalism.

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