Robert Neville Haszeldine. 3 May 1925—13 October 2016

Robert Neville Haszeldine was particularly associated with fluorine chemistry. He did outstanding synthetic work on inorganic and organic fluorocarbon derivatives, including fluoroalkyl Grignard and lithium reagents; fluoroalkyl derivatives of mercury, phosphorus, nitrogen and sulphur; fluoroalkyl silicones; fluoro-olefins; and hexafluorobenzene, pentafluoropyridine and their derivatives. He also made major contributions to the study of free-radical addition reactions and developed new routes to carbenes. He discovered a new class of polymers by copolymerizing a nitroso-compound with an olefin or fluoro-olefin to give the –N–O–C–C– repeating unit. His research revealed a mastery of modern ideas on the mechanism of organic and inorganic reactions coupled with outstanding experimental skill and originality. His work yielded over 500 publications, plus more than 150 patents concerning industrial applications of fluorocarbons, and he was awarded several medals. As head of chemistry at the University of Manchester Institute of Science and Technology (UMIST) he developed a world-class fluorine research group and oversaw a new building for the department, which became one of the largest in the UK. Later, as principal of UMIST, he instigated academic developments just before the government severely cut university funding and imposed full-cost fees for overseas students, drastically reducing UMIST's income. His crisis plan for budget cuts proved divisive, and he took early retirement, citing intolerable financial pressures on UMIST. Initially, he continued with consultancy; later, he became deeply involved with his local community, and created a garden that received local and national recognition, including a plant variety named after him.

Interspiritual Theology as a Radical Potential for New Vistas in Theological Thought

Is a transreligious theology possible? A theology that is not beholden to any particular religious tradition? If so, what would it be? What would it look like? How would it be done? Perhaps more importantly, why would it be done? That is, whom would it be for? Is it a part of a larger (and perhaps privileged) pursuit of human philosophical wisdom and progress? Or are there real world communities in need of such a thing? Could it be helpful to religious traditions themselves? These are some of the questions pursued here. In response, I offer the possibility of an “interspiritual theology,” a theology that opens widely—in the spirit of exploration and hypothesis—to such questions, while aiming not to lose the heart of the theological endeavor, articulated by Evagrius of Pontus as, “The one who truly prays is a theologian; the one who is a theologian, prays truly.” As one possible strand of transreligious theological thought, interspiritual theology finds resonance with contemporary academic scholars Robert Neville, Wesley Wildman, John Thatamanil, Beverly Lanzetta and the late Raimon Panikkar, as well as real-world movements on the ground springing up outside of academia. Interspiritual theology is explained as being inter-religious, interdisciplinary, pragmatic, contemplative, and prophetic. An academic endeavor that is in partnership with (but not beholden to) religious traditions, in service to spiritual communities outside of academia, in dialogue with secular sciences, partaking of transformative wisdom, and committed to the prophetic task of service to humanity and the transformation of all of its social, cultural, political, and economic structures to reflect the deep human values of dignity, equality, compassion, love and wisdom—while also pursuing the transreligious project of understanding “as fully as possible the nature of ultimate reality.”