Just when you thought you were getting somewhere with your green goals, new levels that will push the industry even further emerge as tempting targets. I'm referring in this case to an increasing push for zero-net energy homes, a trend we're seeing in a raft of projects coming online coast-to-coast in the coming months.
The focus of a zero-energy home is squarely on energy performance, and places more emphasis on alternative energy systems like photovoltaics than typically presented with broader green building strategies. Of course, zero-energy homes must still incorporate green building materials and details, and address green building concepts, but their focus on energy combines more aggressive efficiencies to minimize load requirements, with PV systems that work with utility-supplied power to meet the reduced loads. The goal: "net-" or "zero-"out fossil fuel energy consumption on an annual basis.
The concept isn't new; innovative architects and builders have been chasing zero since the early 1970s, but mostly as stand-alone, off-the-grid fringe homes that didn't inspire many in the mainstream. But many of today's zero-energy homes are grid-connected subdivision production units that, aside from the PV panels on the roof, look just like the houses down the street. We're excited by this movement and will be following a number of zero-energy homes through their design and construction in the coming months on our Web site.
Great Britain calls these homes "zero-carbon" and actually will require new homes to reach this goal--they call it Code 6--by 2016. The reference to carbon is strictly related to energy supply and consumption and not to the carbon footprint of the construction or building materials. That's a much different "zero," so watch carefully for anyone claiming zero-carbon homes--it could bring a new twist to greenwashing.
Carbon emissions, though, will likely be the next target on the horizon. It would be impossible to build a true zero-carbon home, even if you did zero-out the carbon emissions from its energy consumption, because of the tons of carbon emitted into the atmosphere through the production and transportation of a home's materials, transportation of its construction workers, and even excavation of the site. Still, as zero-energy homes decrease the carbon emissions generated from operating houses, attention naturally will turn to the building process itself. Emissions-reducing methods already awarded points in green building programs, such as sourcing local materials, will gain momentum, and other solutions also will be sought.
For those of you searching for new horizons beyond green, even beyond zero-energy, learning about and incorporating carbon-reducing measures into your green building strategies will help you get closer to zero.

Díreach nuair a cheap tú go raibh tú ag dul áit éigin le do spriocanna glas, tagann leibhéil nua a chuirfidh an tionscal níos faide chun cinn mar spriocanna tarraingtí. Táim ag tagairt sa chás seo do bhrú méadaitheach ar tíolachtaí fuinnimh líonta, treocht atá á fheiceáil againn i racht de thionscadail a bheidh ar líne ó chósta go cósta sna míonna amach romhainn.
Tá díriú tí saor ó fhuinneamh go díreach ar fheidhmíocht fuinnimh, agus cuirtear níos mó béime ar chórais fuinnimh malartacha cosúil le fothaoltaic ná mar a chuirtear i láthair go hiondúil le straitéisí tógála glasa níos leithne. Ar ndóigh, ní mór do theachanna saor ó fhuinneamh ábhair agus sonraí tógála glas a ionchorprú fós, agus coincheapa tógála glas a chur i ngleic, ach déanann a ndíriú ar fhuinneamh éifeachtúlachtaí níos ionsaithe a chomhcheangal chun riachtanais ualaigh a íoslaghdú, le córais PV a oibríonn le cumhacht a sholáthraítear ag fóntais chun freastal ar na hualach laghdaithe. An sprioc: tomhaltas fuinnimh "líon-" nó "null-" as breoslaí iontaise ar bhonn bliantúil.
Ní haon smaoineamh nua é; tá ailtire agus tógálaithe nuálach ag lorg an núl ó thús na 1970idí, ach den chuid is mó mar thithe neamhspleácha, lasmuigh den ghréasán nach raibh spreagúil go leor sa phríomhshruth. Ach tá go leor de na tithe saor ó fhuinneamh inniu ina n-aonad táirgthe fo-roinn ceangailte leis an ngréasán, a bhreathnaíonn, seachas na painéil photovoltaic ar an díon, díreach mar na tithe ar an tsráid. Táimid ar bís leis an gcur chun cinn seo agus beidh muid ag leanúint roinnt tithe saor ó fhuinneamh trína ndearadh agus a thógáil sna míonna atá romhainn ar ár suíomh Gréasáin.
An Bhreatain Mór glaonn na tithe seo "níl-charbóin" agus i ndáiríre beidh gá le tithe nua chun an sprioc seo a bhaint amach - glaonn siad air Cód 6 - faoi 2016. Tá an tagairt do charbóin bainteach go docht le soláthar agus le tomhaltas fuinnimh agus ní le hiompar carbóin an tógála nó na n-ábhar tógála. Is é sin "null" i bhfad difriúil, mar sin féach go cúramach le haghaidh aon duine a éilíonn tí neamh-charbóin - d'fhéadfadh sé casadh nua a thabhairt do ghlasú glas.
Is dócha gurb é astaíochtaí carbóin an chéad sprioc eile atá ar an bhfód. Bheadh sé dodhéanta teach fíor-ghlascharbóin a thógáil, fiú dá ndéanfá na astaíochtaí carbóin a bhaineann lena thomhaltas fuinnimh a dhíchur, mar gheall ar na tonna carbóin a scaoiltear isteach san atmaisféar trí tháirgeadh agus iompar ábhair tí, iompar a oibrithe tógála, agus fiú tochailt ar an láithreán. Mar sin féin, de réir mar a laghdaíonn tithe saor ó fhuinneamh an astaíochtaí carbóin a ghineann tithe oibriúcháin, tabharfar aird go nádúrtha ar an bpróiseas tógála féin. Beidh modhanna chun astaíochtaí a laghdú a bhfuil pointí tugtha dóibh cheana féin i gcláir tógála glasa, amhail ábhair áitiúla a fháil, ag teacht chun cinn, agus lorgfar réitigh eile freisin.
I gcás na ndaoine agaibh a bhfuil súil acu le réaltaí nua thar an ngréasán, fiú thar an ngréasán fuinnimh nialasach, beidh foghlaim faoi bhearta laghdaithe carbóin agus iad a ionchorprú i do straitéisí tógála glasa ag cabhrú leat dul níos gaire don nialasach.


HUẒAL (or Huzal of Benjamin; Meg. 5b), Babylonian town between Nehardea and Sura, but nearer the latter. There was a Jewish settlement in Huẓal from early times and it was famous for its ancient synagogue, which according to tradition was built by the first exiles from Judah and "the Divine Presence dwelt within it" (Meg. 29a; Iggeret Rav Sherira Ga'on, ed. by B.M. Levin (1921), 72f.). Two great scholars from Huẓal are already known in the middle of the second century C.E.: Josiah, who studied under *Ishmael in Ereẓ Israel (Men. 57b), and Joseph of Huẓal, who studied under *Yose b. Ḥalafta in Sepphoris (Yoma 52b; Ned. 81a). The inhabitants of Huẓal were known for their fastidiousness with regard to food (Ned. 49b). Huẓal came under the spiritual influence of Sura, such scholars as *Ḥisda and *Ashi sending their decisions there (Ḥul. 107a, 132b). Among the amoraim originating from Huẓal were Assi of Huẓal, who was active in the first half of the third century (Ḥul. 26b), and Aḥa of Huẓal of the fourth or the beginning of the fifth century (Ker. 13b).
Neubauer, Géogr, 350; A. Berliner, Beitraege zur Geographie und Ethnographie Babyloniens im Talmud und Midrasch (1883), 32; J. Obermeyer, Die Landschaft Babylonien im Zeitalter des Talmuds und des Gaonats (1929), 299–301; Neusner, Babylonia, 2 (1966), 126, 145, 234. ADD. BIBLIOGRAPHY: B. Eshel, Jewish Settlements in Babylonia during Talmudic Times (1979), 105–107.
Source: Encyclopaedia Judaica. © 2008 The Gale Group. All Rights Reserved.

HUẒAL (nó Huzal de Benjamin; Meg. 5b), baile na Bablóine idir Nehardea agus Sura, ach níos gaire don dara ceann. Bhí lonnaíocht Giúdach i Huẓal ó amanna ársa agus bhí sé cáiliúil as a shínagóg ársa, a thóg na chéad dídeanaithe ó Iúdá de réir traidisiún agus "chuaigh an Gháinneacht Dhiaga ina chónaí" (Meg. 29a; Iggeret Rav Sherira Ga'on, ed. le B.M. Levin (1921), 72f.). Bhí dá scoláirí móra ó Huẓal ar eolas cheana féin i lár an dara haois C.E. : Josiah, a d'fhoghlaim le * Ishmael in Ereẓ Israel (Men. 57b), agus Iósaef ó Huẓal, a d'fhoghlaim faoi *Yose b. Ḥalafta i Sepphoris (Yoma 52b; Ned. 81a). Bhí aithne ar mhuintir Huẓal as a n-eagla maidir le bia (Ned. 49b). Tháinig Huẓal faoi thionchar spioradálta Sura, a chuir scoláirí mar * Ḥisda agus * Ashi a gcuid cinntí ann (Ḥul. 107a, 132b). I measc na n-amoraim a tháinig ó Huẓal bhí Assi of Huẓal, a bhí gníomhach sa chéad leath den tríú haois (Ḥul. 26b), agus Aḥa de Huẓal den cheathrú haois nó tús an chúigiú haois (Ker. 13b).
Neubauer, Géogr, 350; A. Berliner, Beitraege zur Geographie und Ethnographie Babyloniens im Talmud und Midrasch (1883), 32; J. Obermeyer, Die Landschaft Babylonien im Zeitalter des Talmuds und des Gaonats (1929), 299301; Neusner, Babylonia, 2 (1966), 126, 145, 234. ADD. BIBLIOGRAFÍ: B. Eshel, Jewish Settlements in Babylonia during Talmudic Times (1979), 105107.
Foinse: Encyclopaedia Judaica. © 2008 Grúpa Gale. Gach Ceart Coimeádta.


« The historical debate on secularisation between F. Antun and M. Abduh. God’s absolutism and Islam’s irrationality as cornerstones of orientalist islamic-christian dispute during the Nahda »
ABSTRACT: In 1945, Hamilton A.R. Gibb delivered the Haskell Lectures at the University of Chicago, supporting a classical Orientalist attitude concerning, first of all, the Arab incapacity to throw off its intense feeling for the separateness and individuality of concrete events, and secondly, encouraging a degree of methodological generalization, arguing for the existence of a Muslim aversion directed towards the thought-processes of rationalism. This was a point of view which was deeply rooted within classical Orientalist authors, from Silvestre de Sacy, to Ernest Renan and Ignac Goldziher to David B. MacDonald. However, this analysis is not going to reconsider issues already widely covered by academic research, but will instead investigate the debates between Faraḥ Antun, and Muhammad ‘Abduh on Secularization, and the dispute on the specific topics related to the Kalam argument within the inter-religious context of the Nahḍa. In the Odyssey of F. Antun, A Syrian Christian’s quest on Secularism, Donald M. Reid reports Antun’s viewpoint that Islamic Theology was mainly rooted on two assertions: God’s omnipotence and the rejection of every secondary cause capable of limiting the creator’s power. Allah’s qadar discourages scientific and philosophical research because every worldly event is directly and uniquely related to God’s behaviour. Muhammad ‘Abduh’s refutation promoted a new- Mu‘tazilite and Philosophical analysis which was able to show how human reason, secondary causes and logic were, on the contrary, not rejected by Islām, but were deeply ingrained within Islamic and religious thought. The founder of al-Jami‘ah al-‘Uthmaniyah produced an attack not only geared towards an attack against Islam, but also against all Semitic religions, with the intention to highlight the opportunity to create a secular State in which Muslims and Christians could participate on a footing of complete equality. ‘Abduh’s position, although not so far away, was strictly connected to the need to have law based on relevant principles of equality that could be argued for through a reformist Islamic approach, because within Islam, state and religions could not be separated, but could be reformed together. This paper seeks to deepen the analysis concerning the Kalam cornerstones which were re-discovered to support ‘Abduh’s standpoint in this open debate, and also to examine an Orientalist Arab-Christian thought which, through Faraḥ Antun, would further encourage a confrontation within Arab society which is still unresolved today.

 An díospóireacht stairiúil ar an seicleoireacht idir F. Antun agus M. Abduh. Dé's absolutism agus Islam's irrationality mar chúlchláir de easlánacha Ioslamach-Críostaí díospóid le linn an Nahda
I 1945, Hamilton A.R. Thug Gibb na Léachtaí Haskell in Ollscoil Chicago, ag tacú le dearcadh clasaiceach Orientalist a bhaineann, ar dtús, leis an éagumas Arabach a mhothú a mhothú dian do thrí-eagla agus do phearsantacht imeachtaí coincréite, agus sa dara háit, ag spreagadh céim de ghinearálaíocht mhodheolaíoch, ag argóint ar mhaithe le bheith ann do thrioblóid Moslamach a dhírigh i dtreo próisis smaointe na réasúnachta. Ba é seo an dearcadh a bhí ró-fhionnta laistigh d'údar clasaiceach Orientalist, ó Silvestre de Sacy, go Ernest Renan agus Ignac Goldziher go David B. MacDonald. Mar sin féin, ní bheidh an anailís seo ag athbheiceáil saincheisteanna a bhfuil taighde acadúil clúdaithe go forleathan orthu cheana féin, ach ina ionad sin déanfaidh sé imscrúdú ar na díospóireachtaí idir Faraḥ Antun, agus Muhammad Abduh ar Secularisation, agus an díospóid ar na hábhair shonracha a bhaineann le huimhreadh Kalam laistigh de chomhthéacs idir-reiligiúnach na Nahḍa. I Odyssey of F. Antun, A Syrian Christian's quest on Secularism, tuairiscíonn Donald M. Reid dearcadh Antun go raibh Theolaíocht Ioslamach bunaithe go príomha ar dhá dhearbhú: uilechumhacht Dé agus diúltú do gach cúis dara leibhéal atá in ann cumhacht an chruthaitheora a theorannú. Allah's qadar discourages taighde eolaíoch agus fealsúnachta toisc go bhfuil gach imeacht sa domhan go díreach agus go hiontach a bhaineann le God's iompar. Chuir sé seo chun cinn anailís nua Mutazilite agus Fhilseolaíochta a bhí in ann a thaispeáint conas nach raibh réasún daonna, cúiseanna tánaisteach agus loighic, ar a mhalairt, diúltaithe ag an Ioslam, ach bhí siad domhain-sroichte laistigh den smaointeoireacht Ioslamach agus reiligiúnach. Rinne bunaitheoir al-Jamiah al-Uthmaniyah ionsaí a bhí dírithe ní amháin ar ionsaí i gcoinne an Ioslam, ach freisin i gcoinne na reiligiúin Seimiciúla go léir, leis an gcuspóir aird a tharraingt ar an deis Stát seiclaí a chruthú inar féidir le Moslamaigh agus Críostaithe páirt a ghlacadh ar bhonn comhionannais iomlán. Bhí seasamh Abduh, cé nach raibh sé chomh fada ó shin, nasctha go docht leis an ngá atá le dlí a bheith bunaithe ar phrionsabail ábhartha comhionannais a d'fhéadfaí a argóint trí chur chuige Ioslamach athchóiritheach, toisc nach bhféadfaí an stát agus na reiligiúin a scaradh laistigh den Ioslam, ach d'fhéadfaí iad a athchóiriú le chéile. Tá sé mar aidhm ag an bpáipéar seo anailís a dhéanamh ar na clocha chorn Kalam a athdhearbhaíodh arís chun tacú le seasamh Abduh sa díospóireacht oscailte seo, agus freisin smaoineamh Arabach-Críostaí Orientalist a scrúdú a chuirfeadh, trí Faraḥ Antun, tuilleadh spreagadh ar aghaidh laistigh den tsochaí Arabach nach bhfuil réitithe fós inniu.