Arab israelis' scientific success contrasted with arabs elsewhere..............

Compare this picture with the one below to understand why these two arab christians work in the forefront of science

 
It is no secret that the arab world can boast no major successes in science and has only third world standard universities and colleges in any case dependent on academic support from the west. The only country in the region with universities of any standing are to be found in Turkey. And the question is how long will  Turkey be able to boast about this.
The problem is of course that where people are not free, where minds are filled from early on with violent medieval islamic claptrap learned by rote, where to speak your mind is to invite serious injury or a fiendishly inventive death, there is little incentive to learn the necessary, to improve cognitive skills, to think abstractly.

In Israel of course, where arabs are free we see a flowering of state aided invention and world class science and technology. 
Israel's tolerant and free society is what makes Israel great, it is behind Israel's successes, its energy. Whilst tiny Israel has become a technological superpower responsible for many of the world's innovations and inventions, its arab neighbours wallow in medievalism, in violence and superstition. The irony is that the more Israel's neighbours wed themselves to islam in all its fanatical shades, the less likely they will ever come near to destroying Israel.

Arab Christians Reem and Imad Younis met at the Technion and started their own neurosurgery products business in Nazareth. Alpha Omega is a world leader in producing pioneering products for neurosurgery and neuroscience research.

Last June, Alpha Omega was named the 2012 American Israeli Company of the Year by the American Israeli Chamber of Commerce in Atlanta, Georgia. One of its international sales and support offices in based in Alpharetta, near Atlanta.

Reem Younis, a civil engineer (her husband’s degree is in electrical engineering), explains: “Alpha Omega’s knowhow is ‘driving’ safely inside the brain with an electrode, recording neural activity, stimulating neural tissue, processing and analyzing the data.

“In simple terms, you can look at it as a GPS inside the brain that guides the neurosurgeon to the required location, where a permanent electrode is implanted. This treatment is supposed to eliminate disease symptoms, and the patient can go back to his or her normal life.”

The mainly Christian and Muslim Arab staff of 35 in Alpha Omega’s Nazareth headquarters are graduates of the Technion or Tel Aviv University.

During Global Entrepreneurship Week in November, Reem and Imad Younis went from one northern Arab municipality to another, explaining their company’s technology and entrepreneurship model to high school students with the goal of encouraging other innovators like themselves.

She says the company’s equipment is well known around the world for accuracy and stability. “We are in more than 100 hospitals and more than 500 labs on six continents. Our main market is, of course, the USA.”

Younis says one reason for the company’s success is its close relationship with the research community, particularly at the Hadassah University Medical Center in Jerusalem and other top researchers in Israel and beyond.

As ever nothing happens in the arab world without international aid, so an Intel/Unesco project is attempting to stimulate science in the region. Good luck to the winners of this competition. With science like this Israel and its citizens, jewish, christian and muslim have an assured future.

If the above picture isn't self-explanatory then:

Today, however, the spirit of science in the Muslim world is as dry as the desert. Pakistani physicist Pervez Amirali Hoodbhoy laid out the grim statistics in a 2007 Physics Today article: Muslim countries have nine scientists, engineers, and technicians per thousand people, compared with a world average of forty-one. In these nations, there are approximately 1,800 universities, but only 312 of those universities have scholars who have published journal articles. Of the fifty most-published of these universities, twenty-six are in Turkey, nine are in Iran, three each are in Malaysia and Egypt, Pakistan has two, and Uganda, the U.A.E., Saudi Arabia, Lebanon, Kuwait, Jordan, and Azerbaijan each have one.

There are roughly 1.6 billion Muslims in the world, but only two scientists from Muslim countries have won Nobel Prizes in science (one for physics in 1979, the other for chemistry in 1999).

Forty-six Muslim countries combined contribute just 1 percent of the world’s scientific literature; Spain and India each contribute more of the world’s scientific literature than those countries taken together. In fact, although Spain is hardly an intellectual superpower, it translates more books in a single year than the entire Arab world has in the past thousand years.

Nobel laureate physicist Steven Weinberg has observed, “for forty years I have not seen a single paper by a physicist or astronomer working in a Muslim country that was worth reading.”

From Hillel Ofek's article we can understand that the dead hand of islam suppresses the ability of religious muslims to think rationally:

" According to the occasionalist view, tomorrow coldness might follow fire, and satiety might follow lack of food. God wills every single atomic event and God’s will is not bound up with reason. This amounts to a denial of the coherence and comprehensibility of the natural world. In his controversial 2006 University of Regensburg address, Pope Benedict XVI described this idea by quoting the philosopher Ibn Hazm (died 1064) as saying, “Were it God’s will, we would even have to practice idolatry.” It is not difficult to see how this doctrine could lead to dogma and eventually to the end of free inquiry in science and philosophy.
The greatest and most influential voice of the Ash’arites was the medieval theologian Abu Hamid al-Ghazali (also known as Algazel; died 1111). In his book The Incoherence of the Philosophers, al-Ghazali vigorously attacked philosophy and philosophers — both the Greek philosophers themselves and their followers in the Muslim world (such as al-Farabi and Avicenna). Al-Ghazali was worried that when people become favorably influenced by philosophical arguments, they will also come to trust the philosophers on matters of religion, thus making Muslims less pious. Reason, because it teaches us to discover, question, and innovate, was the enemy; al-Ghazali argued that in assuming necessity in nature, philosophy was incompatible with Islamic teaching, which recognizes that nature is entirely subject to God’s will: “Nothing in nature,” he wrote, “can act spontaneously and apart from God.” While al-Ghazali did defend logic, he did so only to the extent that it could be used to ask theological questions and wielded as a tool to undermine philosophy. Sunnis embraced al-Ghazali as the winner of the debate with the Hellenistic rationalists, and opposition to philosophy gradually ossified, even to the extent that independent inquiry became a tainted enterprise, sometimes to the point of criminality. It is an exaggeration to say, as Steven Weinberg claimed in the Times of London, that after al-Ghazali “there was no more science worth mentioning in Islamic countries”; in some places, especially Central Asia, Arabic work in science continued for some time, and philosophy was still studied somewhat under Shi’ite rule. (In the Sunni world, philosophy turned into mysticism.) But the fact is, Arab contributions to science became increasingly sporadic as the anti-rationalism sank in.

The Ash’ari view has endured to this day. Its most extreme form can be seen in some sects of Islamists. For example, Mohammed Yusuf, the late leader of a group called the Nigerian Taliban, explained why “Western education is a sin” by explaining its view on rain: “We believe it is a creation of God rather than an evaporation caused by the sun that condenses and becomes rain.” The Ash’ari view is also evident when Islamic leaders attribute natural disasters to God’s vengeance, as they did when they said that the 2010 eruption of Iceland’s Eyjafjallajökull volcano was the result of God’s anger at immodestly dressed women in Europe. Such inferences sound crazy to Western ears, but given their frequency in the Muslim world, they must sound at least a little less crazy to Muslims. As Robert R. Reilly argues in The Closing of the Muslim Mind (2010), “the fatal disconnect between the creator and the mind of his creature is the source of Sunni Islam’s most profound woes.”

As Bernard Lewis puts it, Mohammed was his own Constantine. This means that, for Islam, religion and politics were interdependent from the beginning; Islam needs a state to enforce its laws, and the state needs a basis in Islam to be legitimate.

Toby E. Huff makes a persuasive argument for why modern science emerged in the West and not in Islamic (or Chinese) civilization:

The rise of modern science is the result of the development of a civilizationally based culture that was uniquely humanistic in the sense that it tolerated, indeed, protected and promoted those heretical and innovative ideas that ran counter to accepted religious and theological teaching. Conversely, one might say that critical elements of the scientific worldview were surreptitiously encoded in the religious and legal presuppositions of the European West.

In other words, Islamic civilization did not have a culture hospitable to the advancement of science, while medieval Europe did.

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