Recent studies have explored the secular in Arab-Muslim societies, including Talal Asad’s Formations of the Secular (2003), Hussein Ali Agrama’s Questioning Secularism (2012), and Saba Mahmood’s Religious Difference in a Secular Age (2015). These studies have distinguished between “secularism” and “secularity”. Whereas the former refers to a political ideology entailing the separation of religion from politics, the latter pertains to conceptions of self, time, and nature associated with modernity. These studies share two characteristics: First, they explore secularity in Arab-Muslim societies as it relates to legal changes and state institutions; and second, they focus on the relationship between secularity and Islam. Less attention, therefore, has been paid to secularity as it manifests in social imaginaries and as it relates to non-Islamic ideologies, like secular Arab nationalism. To address this lacuna, this paper explores the character of secularity in Egypt during the highpoint of Arab nationalism, the Nasser period (1954-1970). Drawing upon Charles Taylor’s A Secular Age (2007), I argue that a central component of secularity in Nasser’s Egypt was a social imaginary that placed great faith in human progress and the human ability to master and manipulate the natural world through science, technology, and the state. This anthropocentric social imaginary, I further argue, minimized—or altogether removed—the presence God as an agent in human history. To chart the presence of this secular social imaginary, I analyze Egypt’s 1962 National Charter, which proclaimed an ideology of scientific socialism, and a collection of contemporaneous articles about the Charter printed in the newspaper, al-Ahram, which was considered the unofficial voice of the state. Together these texts provide a picture of the secular social imaginary in Nasser’s Egypt that exemplifies a deep trust in the state, science, and socialism to create the future. Although primarily concerned with theorizing the secular in the era of Arab nationalism, this paper concludes with a brief, but useful, contrast with another social imaginary of the time—one grounded in Islamic modernism as espoused by Mahmud Shaltut (d. 1963), the Grand Imam of Egypt’s al-Azhar mosque-university. The Egyptian state nationalized al-Azhar in 1961, seeking to channel Islamic discourses to support its own ideology. Despite doing so, Shaltut’s writings offer a far more theocentric social imaginary, one that depicts God as the primary agent in human history. By highlighting this contrast, my paper aims to give a nuanced account of the contours and effects of secularity in Nasser’s Egypt.