Language Analysis - Smoking in Public Essay Example for Free

Language Analysis Smoking in Public Essay

Health Disparities in New Zealand: A Literature Review

Health Disparities in New Zealand: A Literature Review Nateeh R. Cueva   Introduction Health is an integral part in the context of human existence. Each individual’s views regarding health and practices concerning healthcare vary depending on one’s historical, political and economic status, including the level of education, gender and personal experiences.[1] Hence, it is imperative to consider these aforementioned factors affecting health in the healthcare system. The principal objective of this paper is to review the specific historical, cultural, social, educational and economic backgrounds of the Maori people and each corresponding effects to healthcare approach. This paper also aims to investigate the imparity of the Maori and non-Maori health status. As several studies prove health disparities, this paper examines the actions taken to achieve equilibrium in healthcare service delivery among Maori and non-Maori people. Maori History and the Treaty of Waitangi New Zealand’s first east Polynesian settlers discovered the country during the 13th century, approximately 500 years before Europeans became aware of its existence.[2] The tribe is now known as Maori, meaning ‘original’, to characterize their distinction after the Europeans’ arrival. Due to lawlessness and the British government’s goal to protect trading interests, the Treaty of Waitangi was created and signed by several Maori chiefs and British Crown representatives. [3] The Treaty was translated into English and Maori versions containing three articles with substantial interpretation differences.[4] As explained by St. George (2013), the first article in the English version refers to sovereignty. It indicates transfer of power to the British Crown. However, Maori version conveys share of power. Maori used the term â€Å"kawanatanga†, which means setting up of British government without implicating transfer of authority. The second article chiefly safeguards property of rights, concerning â€Å"tino rangatiratanga† or chieftainship. Maori people are granted control and rights over their lands, woodlands, waters, fisheries and other properties in the English version. In contrast, Maori version denotes more extensive rights for Maori, including proprietary and reassurance of cultural and social items like language and villages. The third article warrants the Maori people equal rights as the British subjects. Regardless of the differences, the two versions of the Treaty are legitimate as they were both signed (St. George, 2013). Although protecting Maori health is part of the objectives of the Treaty, the population decline in the 1800’s proved past neglect on its principles. Basing on the data presented by Wishart (2012), Maori population went as low as 43,927 in 1886 while non-Maori migration constantly increased. The land wars between Maori and Pakeha (non-Maori) as well as the diseases introduced by the increasing migration had also caused devastating effects to Maori population (Durie, as cited in Kingi, 2007). After a major Maori protest, the Waitangi Tribunal was established in 1975 to investigate Crown breaches to the Treaty of Waitangi.[5] Its goal is to consider the principles of the Treaty upon making decisions rather than the mere conflicting interpretations of both English and Maori versions. This had led to compensation grants, return of lands and financial recompense to tribal authorities for economic development. Subsequently, the Maori population dramatically recovered to over half a million during the 20th century (St. George, 2013). St. George further elaborated that the Treaty has three key principles relating to Maori health: partnership, participation and protection. Partnership basically means working with Maori communities in developing strategic health care practices for the community. Participation is the act of involving the Maori people upon planning and during healthcare services delivery. Protection is ensuring equality on Maori and non-Maori health status while considering Maori cultural concepts, values, and practices. Culture and Impact on Health Culturally-based beliefs, values and attitude relating to health influence engagement to health-promoting activities and access to health services. As non-Maori population continuously surged, healthcare services became highly Pakeha-dominated.[6] This led Maori on becoming suspicious about health services rendered by hospitals because of cultural reasons. The Maori cultural health perspective is holistic. It comprises four cornerstones of health: wairua (spiritual), hinengaro (psychological), tinana (physical) and whà ¤nau (extended family).[7] Maori’s concepts of tapu (sacred, restricted) and noa (free from tapu or unrestricted), the basis of law and order during pre-European time, interrelate with today’s Maori health environment. In terms of daily activities, this entails that food (noa) should be placed separately from bodily functions like faeces (tapu). Practices and healthcare services that do not mirror these cultural concepts receive lesser support and often distress the Maori community. As Maori slowly embrace Pakeha-predominated health services, traditional Maori health practices largely remained (Lange, 2012). These health practices, though helpful in some cases, oftentimes risk patient safety and jeopardize medical treatment when opposed or delayed in consideration to cultural beliefs. Maori Socioeconomic Status and Health Socioeconomic status, basing on aspects such as income, education and occupation, is a fundamental element of health. Studies prove that favourable living condition is closely relevant to better health quality.[8] Health disparity can be brought about by material poverty, poor nutrition, mediocre housing standards and stress resulting from low social and economic status. Health services fees further hinder medical treatment access. Statistics New Zealand (as cited in Marie, Fergusson Boden, 2010) supports well documented studies proving that Maori are at greater socioeconomic disadvantage than any New Zealanders by ethnicity. This socioeconomic deprivation likely predisposes Maori to poor health conditions and limit healthcare access. Health Disparity and Inequality Regardless of the efforts to apply the Principles of the Treaty to health development, health inequality and disproportion among Maori and non-Maori is still evident. Studies prove that Maori are underprivileged in terms of health among any New Zealand ethnic groups, showing higher morbidity and mortality rates.[9] Blakely, Fawcett, Atkinson, Tobias and Cheung (as cited in St. George, 2013) stated that Maori infants have lower birth weight and die more frequently from sudden infant death syndrome (SIDS) than non-Maori. Brown (as cited in St. George, 2013) also added that Maori die eight to ten years earlier, on average, with avoidable death rates twice as much compared to non-Maori. New Zealand’s cancer death rate is greater than Australia, consisting of two thirds male Maori and one quarter Maori female deaths (Skegg and McCredie, as cited in St. George, 2013). Obesity in Maori community is also of greater proportion, contributing to higher rates of diabetes (Ministry of Heal th, as cited in St. George, 2013). These data show that Maori are more susceptible to illnesses and their lesser access to health services is detrimental. According to Durie (as cited in St. George, 2013), the suboptimal Maori health status pose negative effects on the community’s outlook of the healthcare system as a whole. This may lead to stereotyping healthcare system basing on their less suitable health situations and experiences. Studies further claimed Maori being treated differently in the healthcare setting. As per findings of the 2001—02 National Primary Medical Care Survey (as cited in St. George, 2013), doctors spent only 2 minutes out of 12 minute consultation time or 17% less time on caring for Maori than non-Maori patients. Racism also affects Maori health status (Harris, as cited in St. George, 2013), suggesting that the greater the number of racial discrimination experiences, Maori self perceived health status becomes lesser. Maori Health Development and Addressing Inequalities During the 20th century, eliminating inequalities became a considerable section of government health policy and statutory obligation of district health boards (Pollock, 2012). Social welfare policies and intersectoral activities promoting health equality such as retrofitting and housing insulation were implemented. The New Zealand Public Health and Disability Act 2000 absolves the Treaty of Waitangi and Maori health (Blakely Simmers, 2011). Health programmes and healthcare service delivery focus on Maori and low socioeconomic people. Constant monitoring on health inequalities and research conduction allowed better understanding of health disparities and progress tracking. The increasing awareness on health inequalities concerning Maori people paved way to more improved funding on health services addressing deprivation and ethnicity. As a result, immunization rates soared, smoking cessation rates increased and improved Type 2 diabetes and cardiovascular risk management.[10] The policies relevant to health equity strongly develop Maori health status and healthcare service access. Conclusion Health is indeed affected by several determining factors that can enhance or diminish quality of life. Historical, political, cultural, educational and socioeconomic backgrounds are crucial aspects to consider in delivering effective health services that support health equality. Looking into the health disparities affecting Maori people, it is unacceptable in the context of medical practice to provide partial health services basing on individual’s ethnicity, cultural beliefs, values and economic status. While it is a fact that traditional practices can hinder medical treatment and healthcare goal achievement, better ways and policies should be implemented to meet the greater Maori health needs. The Maori culture, being the first settlers in New Zealand, has become an indispensable component of the country’s society. For Maori to live longer, achieve healthier lives and contribute to the society at their utmost potential, the root causes of inequalities ought to be rightfully addressed. In the same manner, may the past mistakes and neglect be a grounding lesson to further strengthen the efforts to eliminate health disparities. May impartial health services prevail and be maintained for Maori, non-Maori and other ethnicity of different backgrounds alike. References Blakely, T., Simmers, D. (2011). Fact and action sheets on health inequalities. New Zealand Medical Association. Retrieved from http://www.nzma.org.nz/sites/all/files/Marmot_factsheets.pdf Capital and Coast District Health Board. (2009). Tikanga Mà ¤ori: A guide for healthcare workers. Retrieved from http://www.ccdhb.org.nz/news/Tikanga Maori.pdf Derby, M. (2012). Waitangi tribunal – te rÃ…Â pÃ…Â « whakamana. Te, Ara the Encyclopedia of New Zealand, 1-6. Retrieved from http://www.TeAra.govt.nz/en/waitangi-tribunal-te-ropu- whakamana/page-1 Kingi, T. R. (2007). The treaty of Waitangi: A framework for MÄ ori health development. New Zealand Journal of Occupational Therapy, 54(1), 4-10. Retrieved from http://www.nzaot.com/downloads/contribute/TheTreatyofWaitangiAFrameworkforMaoriHealth.pdf Lange, R. (2014). Te hauora MÄ ori i mua – history of MÄ ori health Pre-European health. Te, Ara the Encyclopedia of New Zealand, 1-6. Retrieved from http://www.TeAra.govt.nz/en/te-hauora-maori-i-mua-history-of-maori-health/page-1 Marie D., Fergusson, D.M., Boden, J.M. (2010). Does socio-economic inequality explain ethnic differences in nicotine dependence? Evidence from a New Zealand birth cohort. Australian New Zealand Journal of Psychiatry, (44), 378-383. Retrieved from http://www.otago.ac.nz/christchurch/otago014477.pdf Meredith, P., Higgins, R. (2012). KÄ wanatanga – MÄ ori engagement with the state: Defining kÄ wanatanga. Te Ara the Encyclopedia of New Zealand, 1-5. Retrieved from http://www.TeAra.govt.nz/en/kawanatanga-maori-engagement-with-the-state Health Promotion Forum of New Zealand. (2002). TUHA–NZ: A treaty understanding of Hauora in Aotearoa-New Zealand. Retrieved from http://www.hauora.co.nz/assets/files/Maori/Tuhanzpdf.pdf New Zealand History. (2012). Differences between the texts: Read the treaty. Retrieved from http://www.nzhistory.net.nz/politics/treaty/read-the-Treaty/differences-between-the-texts New Zealand History. (2012). Signing the treaty. Retrieved from http://www.nzhistory.net.nz/politics/treaty/making-the-treaty/signing-the-treaty Pollock, K. (2012). Health and society: Socio-economic status, ethnicity and health inequality. Te Ara the Encyclopedia of New Zealand, 1-5. Retrieved from http://www.TeAra.govt.nz/en/health-and-society St. George, I. (Ed.). (2013). Cole’s medical practice in New Zealand. New Zealand: Medical Council of New Zealand. Wilson, J. (2013). MÄ ori arrival and settlement. Te Ara the Encyclopedia of New Zealand, 1-7. Retrieved from http://www.teara.govt.nz/en/history/ Wishart, I. (2012). Waitangi researcher asked to lie by government agency. Investigate Daily. Retrieved from http://www.investigatemagazine.co.nz/Investigate/2717/waitangi- researcher-asked-to-lie-by-govt-agency/?doing_wp_cron=1401700328.4694170951843261718750 Glossary Hinengaro the mental health Kawanatanga governorship PÄ kehÄ  – non-Moari, usually of British ethnic origin Tinana the physical health Tino rangatiratanga absolute sovereignty Wairua the spiritual health Whà ¤nau extended family [1] Health Promotion Forum of New Zealand. (2002). TUHA–NZ: A treaty understanding of Hauora in Aotearoa-New Zealand. Retrieved from http://www.hauora.co.nz/assets/files/Maori/Tuhanzpdf.pdf [2] Wilson, J. (2013). MÄ ori arrival and settlement. Te Ara the Encyclopedia of New Zealand, 1-7. Retrieved from http://www.teara.govt.nz/en/history/ [3] New Zealand History. (2012). Signing the treaty. Retrieved from http://www.nzhistory.net.nz/politics/treaty/making-the-treaty/signing-the-treaty [4] New Zealand History. (2012). Differences between the texts: Read the treaty. Retrieved from http://www.nzhistory.net.nz/politics/treaty/read-the-Treaty/differences-between-the-texts [5] Derby, M. (2012). Waitangi tribunal – te rÃ…Â pÃ…Â « whakamana. Te, Ara the Encyclopedia of New Zealand, 1-6. Retrieved from http://www.TeAra.govt.nz/en/waitangi-tribunal-te-ropu-whakamana/page-1 [6] Lange, R. (2014). Te hauora MÄ ori i mua – history of MÄ ori health Pre-European health. Te, Ara the Encyclopedia of New Zealand, 1-6. Retrieved from http://www.TeAra.govt.nz/en/te-hauora-maori-i-mua-history-of-maori-health/page-1 [7] Capital and Coast District Health Board. (2009). Tikanga Mà ¤ori: A guide for healthcare workers. Retrieved from http://www.ccdhb.org.nz/news/Tikanga Maori.pdf [8] Pollock, K. (2012). Health and society: Socio-economic status, ethnicity and health inequality. Te Ara the Encyclopedia of New Zealand, 1-5. Retrieved from http://www.TeAra.govt.nz/en/health-and-society/page-2 [9] St. George, I. (Ed.). (2013). Cole’s medical practice in New Zealand. New Zealand: Medical Council of New Zealand. [10] Blakely, T., Simmers, D. (2011). Fact and action sheets on health inequalities. New Zealand Medical Association. Retrieved from http://www.nzma.org.nz/sites/all/files/Marmot_factsheets.pdf

American-made Aliens Essay -- essays research papers fc

A recent, nation wide poll shows that 45 percent of Americans today believe Unidentified Flying Objects (UFO's) have visited Earth in some form (Rhodes 18). The same poll taken in the 1950's shows that under four percent of the US people believed aliens even exist. What could have caused the American people to go from under four percent believing in the existence of UFO's in the 1950's, to almost half today? This question is easily answered when one opens a TV guide or checks the newspaper when deciding what movie to see on a Friday night. With the mass media hype, the ever-increasing movie production, and the millions spent on new merchandise every year, it is not hard to see how so many Americans today have been fooled into believing Aliens exist. Some time during the first week of July 1947, a local New Mexico rancher, Mac Brazel, was on his way out to check his sheep after a long, hard rain and lightning storm the night before. On his way out to the pasture, he noticed a large amount of unusual debris. As he looked closer, he noticed there was a long gouge several hundred feet in the ground with strange, unrecognizable debris all over the area (Missler 54). Brazel gathered a few of the pieces, took them to his neighbors to ask them what they thought it might be, and eventually decided to drive into Roswell, the local town, and show the pieces to the sheriff. The sheriff, George Wilcox, contacted the Roswell Army air field, and began investigating the matter. It wasn't long after, when the military stepped in, sealed off the area for a few days, and gathered all the debris, flying it to a different air field in Dayton, Ohio. Because of the way the military had covered up the findings, and the secrecy involved, it wasn't long before the press got a hold of the incident, and took off with it. Before a week had passed, almost all the locals of that Roswell town were believing that an alien space craft had crash landed in Mac Brazel's pasture, and that the government was stepping in to cover it up. Hundreds of people began stepping forward, claiming that they saw the wreckage, and that they believed themselves that it was the remains of a crashed alien space craft. Because of how hard the Air Force tried to convince the people it was nothing more than a weather balloon that had crash landed due t... ...int that even if these aliens are from another planet, they would still be under our laws of physics. The fact that so many of the reported sightings break our laws of physics, supports the conclusion that the sightings may be UFO's, but have nothing to do with aliens space crafts, or aliens period. Whether or not aliens do exist far, far away, Americans should realize the chance that they have or are currently visiting our planet are nearly impossible, and hasn't been close to proven in any way. This is something the media and pro-alien activists have worked hard at getting us all to believe in. Works Cited Easterbrook, Greg. (1989, February) "Anybody Out There?" Newsday Reprinted in 1998 SIRS Missler, Chuch, and Mark Eastman. Alien Encounters. Coeur d'Alene, Idaho: Koinonia House, 1997 Rhoded, Ron. Alien Obsession. Eugene, Oregon: Harvest House, 1998 "Space Invaders!" The Kansas City Star. [1997, June] reprinted in 1998 SIRS Unnatural Museum Hall of UFO Mysteries. "Hall of UFO Mysteries. [online] Available: http://unmuseum.mus.pa.us/ufo.htm

The Apology Essay -- Greek, Socrates, Plato

In this paper I will be discussing the four charges brought against Socrates in Plato’s essay The Apology# and why exactly each of these charges is completely fictitious. The four charges brought against Socrates were that he argued the physical over the metaphysical, he argued the weaker claim over the stronger claim, he went against the gods, and he was corrupting the youth (Singer, lecture, 9-15-11). Each of these four charges is false for varying reasons and I will be addressing each explanation on why each charge is a complete sham, after discussing each charge. The first charge made against Socrates was that he argued the physical over the metaphysical (Singer, lecture, 9-15-11). This charge says that he believed in reason and science over the teachings of the gods. This alleged crime helped form the basis for the hatred and distrust the Athenians felt toward Socrates (Plato, p. 51). Socrates’ accusers claimed, â€Å"Socrates is an evil-doer and a curious person, who searches into things under the earth and in the heavens† (Plato, p. 51). This claim is completely false for multiple reasons. Primarily, Socrates simply did not argue the physical over the metaphysical; he just wanted to find true knowledge. He did not have any interest in this argument at all (Singer, lecture, 9-15-11). In Socrates opening statement to the court, Socrates identified the first charge to be false by directly confronting the philosophers who actually did this style of teaching. He stated,† I will ask you then to assume with me that my opponents are of two kinds: one more recent, the other from the past. I will answer the latter first, for these accusations you heard long before the others† (Plato, p. 51). In this statement Socrates was referr... ...s statement by Melatus illustrates that Melatus doesn’t have any knowledge on how to help the youth and that his main intention is to get Socrates sentenced to death (Plato, p. 54). In this paper I talked about Plato’s essay The Apology, in which Socrates was accused of committing four crimes against the people of Athens. These four charges were that he argued the physical over the metaphysical, he argued the weaker claim over the stronger claim, he went against the gods, and he corrupted the youth (Singer, lecture, 9-15-11). Each of these claims was completely erroneous for their own reasons, however the court sentenced him to death anyways (Plato, p. 61). The fact that he was executed despite being falsely accused and the fact that he accepted death instead of abandoning his beliefs helped make him the philosopher that is loved and revered still to this day.

Locke, Hobbes, Mill, Thoreau :: Politics Philosophy Sociology

John Locke John Locke explains the state of nature as a state of equality in which no one has power over another, and all are free to do as they please. He notes, however, that this liberty does not equal license to abuse others, and that natural law exists even in the state of nature. Each individual in the state of nature has the power to execute natural laws, which are universal. I believe that Locke is correct in his analysis of the state of nature however; Locke‘s theory includes many assumptions. First is the assumption of a system of morality, the natural law derives from a theory of justice, a set of rights. No one would have any "rights" at all in the absence of a moral code applicable to human actions, nor would there be any standard of "just" punishment. Locke frequently uses the term "rights" and appeals to conscience and "calm reason", all of which reflect his assumptions about justice and morality. For individual property to exist, there must be a means for individuals to appropriate the things around them. Locke starts out with the idea of the property of person; each person owns his or her own body, and all the labor that they perform with the body. When an individual adds their own labor, their own property, to a foreign object or good, that object becomes their own because they have added their labor. This appropriation of goods does not demand the consent of humankind in general, each person has license to appropriate things in this way by individual initiative. Locke then places a bound on this type of acquisition, a person may only acquire as many things in this way as he or she can reasonably use to their advantage. One can only take so much as one can use. Lock applies these rules to land: a person in a state of nature can claim land by adding labor to it, building house on it or farming on it, but only so much as that person can reasonably use without waste. Locke then defines labor as the determining factor of value, the tool by which humans make their world a more advantageous and rewarding place to inhabit. Locke states that in order for a civil society to be established, the individuals must forfeit some of their rights that they have in the state of nature. This needs to be done so everyone can live together in peace.

Because I could Not Stop for Death values

â€Å"Because I Could Not Stop For Death† Emily Dickinson During the start of the realist movement, Emily Dickinson wrote â€Å"Because I could Not Stop for Death,† questioning the communal values of religion and eternity. The poem, at first, looks to be about the eternal afterlife, but with closer inspection of the language, (i. e. â€Å"Surmised† is a word of uncertainty) we find that she is actually not sure about the eternity of afterlife and all it entails. The 19th century was the beginning of a new era. Science and religion were beginning to intersect and to ome, clash.Dickinson's poem, in a way, is a direct comparison of this battle, as she is obviously struggling with idea of eternity and the traditional belief of the afterlife being heaven or hell. Dickinson uses realism in this poem by speaking of the reality of death, an event every living thing will experience, while using symbolism and personification. Death is personified as a gentleman who is gent ly taking her on a carriage ride. The first two lines, â€Å"Because I could not stop for Death/He kindly stopped for me-â€Å"(Dickinson, Line -2) symbolizes that the narrator has died but not on her own terms.She was not prepared for death, but Death â€Å"kindly' stopped for her. Dickinson personifies death, but is talking about the actual event of dying. Unlike the common fear among society of death, this Journey is calm and peaceful: â€Å"He knew no haste† (Dickinson, Line 5) and â€Å"For His Civility' (Dickinson Line 8) are phrases used to describe the gentle nature of death. On her Journey, she reflects the stages of her life. â€Å"We passed the School, where Children strove† (Dickinson,line 9) represents her childhood or youth.We passed the Fields of Gazing Grain† (Dickinson,line 1 1) represents the maturity of adulthood, and â€Å"We passed the Setting Sun† (Dickinson, line 12) represents the end. All of these events are common to everyone; childhood, adulthood, and death. Carol Frost writes, â€Å"There are no lectures and no overt theological speculations†¦ † . Hidden under the symbolism, lies only the process of dying. The poem questions the traditional values of religion and the beliefs that after death, comes eternity in a heavenly paradise.She is not accompanied by angels, here is no light leading to eternity, or visions of God reaching out his hands to embrace ner returning soul. Her actual beliets are unclear, but sne was clearly not religious. â€Å"Emily Dickenson lived in a time defined by the struggle to reconcile traditional Christian beliefs with newly emerging scientific concepts, the most influential being Darwinism. Dickinson's struggles with faith and doubt reflect her society's diverse perceptions of God, nature, and humankind. † (The Church). The scene as she comes closer to her destination is slowly getting dark and cold.We passed the Setting Sun/Or rather-He passed US† an d â€Å"The Dews drew quivering and chill† (Dickinson, lines 12-14) represent the leaving of the physical world and entering a dreary existence. At first, death was kind and now he's lured her into the darkness. A common belief among religious people is that when one dies, they enter a euphoric afterlife. As she reflects on the day of her death, she says, â€Å"Since then-tis Centuries- and yet/Feels shorter than the day/' first surmised the Horses' Heads/Were toward Eternity-â€Å"(Dickinson, lines 21-24).Dickinson gives no clear answer about her existence after death, but by the tone, she does not appear to be in a magical place. She also leaves the answer open to the reader's imagination by saying the centuries seemed shorter than the day she assumed she was going towards eternity. The 19th century introduced the ideology that mankind's creation had scientific explanations, and the beginning of the realist movement. These events mixed with Dickinson's already formed skep ticism, resulted in the creation of, â€Å"Because I Could Not Stop for Death†.

Romantic Innocence

Romantic Innocence Though Romanticism at large is not concerned with lost innocence only, but a whole array of human emotions, it is certainly an important theme for writers of this literary epoch. Several Romantic poems testify to this, as well as other Romantic or pre-Romantic literary texts. In the England of the 18th century, scientific progress along with industrialism had effected great changes in society. Europe on the whole was shifting rapidly: economically, socially and politically. In France, Enlightenment writers such as Rousseau had already started questioning whether â€Å"Reason† as such could solve all human problems, and in England too, Swiftian satire, for instance, had shown how insufficient rational thought can be in effecting solutions to upcoming problems, not the least social ones – of which there were to be plenty in the growing urban areas, as Industrialism progressed. Romanticism in literature was asserting itself towards the end of the century, and someone like William Blake, for instance, in his collection of poems, Songs of Innocence and of Experience, strongly questioned the state of affairs where individuals were fed into the ugly mouths of industrial society – like innocent lambs crammed into the gaping jaws of the tyrannical machinery of economic progress, administered by a state which subscribed to laissez-faire economic politics, cheered by industrialists, bankers, financiers and manufacturers. The sentiment that much of this was against nature itself was prevalent among many romantic poets and writers. â€Å"In every cry of every Man,/ In every Infant’s cry of fear,/ In every voice: in every ban,/ The mind-forg’d manacles I hear†, wrote Blake,1 and his was not the only voice of criticism. Blake juxtaposes, as it were, two areas of human experience (Innocence/Experience) – but with his lament at â€Å"lost innocence†, there is also the view that these phases are inevitable in human experience – perhaps complementary. William Wordsworth, on the other hand, indeed brings forth the view that nature carries a beauty threatened by materialism: The world is too much with us; late and soon, Getting and spending we lay waste our powers: Little we see in Nature that is ours; We have given our hearts away, a sordid boon 2 The poem focuses on the loss of natural values by subscribing to distasteful materialism. The general idea is that we are more at a loss than gain in treating nature – and ourselves – this way. At this Romantic horizon a lost paradise takes shape: an innocent nature disdained by human greed or folly. This sentiment, obviously, is an ancient one. Where did we lose our step, once out of Eden? Blake would probably say that we never wholly did, whereas Wordsworth might have suffered more from nostalgia? 1 2 Blake, Songs of Experience: â€Å"London†, 1791 William Wordsworth, â€Å"The World Is Too Much With Us† Sources: Alastair Henry, Catharine Walker Bergstrom: Texts and Events, Studentlitteratur 2008 (2001) William Blake: Songs of Innocence and of Experience William Wordsworth: â€Å"The World is Too Much With Us†