Beautiful Finland Quotes

Finland is world-famous for its architects and decorators, who know how to produce beautiful effects in simple ways. On my first visit to Finland, I remember being invited into the living room of one of my host’s homes, and immediately thinking to myself, “This is the most beautiful room that I’ve ever seen!” On reflection, I then wondered why I found it so beautiful, because the room was a nearly-empty cubicle with just a few pieces of simple furniture. But the materials and form of the room, and those few pieces of furniture, were typically Finnish in their simplicity and beauty

There was the biography of a Norwegian resistance fighter who swam through chilly oceans and got gangrene and wandered through I think it might have been Finland or Lapland in a sweet short summer and everyone took him in and the dark Finnish women made him tea with honey in it on late afternoons and it was beautiful but also horribly sad because the book was only half over and you knew that bad things were going to happen.

When hard times hit—and this is the beauty of Finland—when the going gets tough, many other countries tighten their grip with more control—what Finns do is they let go. They understand that sisu doesn’t come from holding on harder, sisu comes from allowing people to figure out what they’re going to do next.

Even reading the words ‘snow hotel’ can shoot a shiver up your spine, but spending a night in one of these ethereally beautiful, extravagantly artistic icy buildings is a marvellous, though expensive, experience. There are several to choose from in Lapland, including Lumihotelli in Kemi. Heavy-duty sleeping bags ensure a relatively cosy slumber, and a morning sauna banishes any lingering chills. If you don’t fancy spending the night inside, you can visit the complexes, maybe pausing for a well-chilled vodka cocktail in the bar.

Myself and my colleague Guy Madison (Dutton & Madison, 2017) inadvertently provided evidence for the Finnish inferiority complex in a study we did of every marriage between a Finn and a foreigner that took place in Finland in the year 2013. On average, males and females operate different sexual selection strategies. Males have nothing to lose from the sexual encounter, so it makes sense for them, if they can get away with it, to have as much sex as possible with as many different women as possible in order to maximise the probability that their genes will be passed on. Accordingly, they select for youth and beauty, as these are markers of fertility and health. The essence of beauty is a symmetrical face and a such face implies a low level of mutant genes and thus sound genetic health. Females operate differently. As we discussed briefly earlier, they have a great deal to lose from the sexual encounter, because they can become pregnant, which carries with it a range of social and physical costs. This makes them more selective. Specifically, they are sexually attracted to high status men as these men will have the resources to provide for them and their child, meaning that both of them are more likely to survive (Buss, 1989). So, socioeconomically, women ‘marry up’ (hypergamously) and men ‘marry down’ (hypogamously). We would expect that nationality would be an aspect of status. We tested this by ranking different nationalities based on various criteria and especially how wealthy a country was. We predicted that, among marriages between a Finn and a foreigner, Finnish women would to a greater extent marry men that were from countries ranked as higher status than Finland while Finnish men would disproportionately marry women from lower status countries. This is, overall, what we found. However, we specifically found that, whatever the objective national status differences, Finnish women married Western European and Anglophone (USA, Canada and so on) men while Finnish men married Eastern European and East Asian (including Japanese) women. This would imply, whatever the economic reality, that Finns regard themselves as inferior to pretty much all Western Europeans. It also indicates that the Japanese – who are far wealthier than the Finns – regard themselves as inferior to the Finns, presumably because there is some idolization of whiteness or, possibly, as has been argued by a Japanese anthropologist, the Japanese specifically adore Finnish culture (Mitsui, 2012).

Good looks, for example, are denoted by symmetrical features—a sign that early life development was not disrupted by infection—and skin that shows no trace of pockmarks, sores, or other blemishes. With that in mind, you’d expect beauty to be more valued by those more susceptible to germs—a theory that evolutionary biologists put to the test in a survey of over seventy-one hundred people on six continents. In keeping with their prediction, those who lived in countries where parasites were leading causes of death and disability—in Nigeria and Brazil, for example—deemed good looks much more important in a mate than did inhabitants of nations like Finland and the Netherlands, which have among the lowest incidences of infection. In a British study, merely prompting people to think of germs—by, for example, showing them photos of a festering skin sore or a white cloth with a dark stain resembling a fecal smear—boosted how much they preferred symmetrical faces in the opposite sex.

Finland does have some nature-oriented day cares—and they are not just about drawing trees and having the children read Emerson. “They spend their whole day outdoors,” says Lehtimäki. “Even when it’s winter—it can be minus twenty-five [Celsius] and so cold.” Parents are advised to dress their children in many layers, according to Finnish news coverage of one such day care. It also suggests that the three- to five-year-olds are made to run around if they complain: “If children feel cold, the adults activate them.” During fall and spring, they have “tent weeks” when they sleep outside in the forest.

Michelet has done a good deal, it is true, to make Jeanne d’Arc popular and famous; but it was as the spokesman for the national sense of the people, not as a mystic or a saint, that she interested him. “What legend is more beautiful,” he writes, “than this incontestable story? But one must be careful not to make it into a legend. One must piously preserve all its circumstances, even the most human; one must respect its touching and terrible humanity…However deeply the historian may have been moved in writing this gospel, he has kept a firm hold on the real and never yielded to the temptation of idealism.” And he insisted that Jeanne d’Arc had established the modern type of hero of action, “contrary to passive Christianity.” His approach was thus entirely rational, based squarely on the philosophy of the eighteenth century – anti-clerical, democratic. And for this reason, the History fo the Middle Ages, important as it is, and for all its acute insight and its passages of marvelous eloquence, seems to me less satisfactory than the other parts of Michelet’s history.What Michelet admires are not the virtues which the chivalrous and Christian centuries cultivated, but the heroisms of the scientist and the artist, the Protestant in religion and politics, the efforts of man to understand his situation and rationally to control his development. Throughout the Middle Ages, Michelet is impatient for the Renaissance.

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