Original points of view on individual and collective identity may be found in Lise Gauvin's Lettres d'une autre (1984), whose main question is inspired by Montesquieu: "Comment peut-on être Québécois(e)? " The second volume of former minister and poet Gérald Godin's Ecrits et parlés is about Politique (1993), before and after 1976, when he defeated Premier Robert Bourassa in his own riding. Critic and novelist André Brochu's La Grande Langue (1993) is an ironical panegyric of English as a language of power. Genèse de la societé québécoise (1993) by sociologist Fernand Dumont is a strong synthesis of French Canadian history, memory, consciousness. Dumont published also Raisons communes (1995), a collection of substantial articles on foundations, collective identity, democracy, intellectuals and citizens, and French (a "language in exile").
First, Finland has a very low risk of Political so we may not really to too worry about that. As same as Economic/ financial risk too, because Finland has one of the most stable bank system in the world. However, our business couldn't too dependent on export. Second, Social/cultural risk of Finland, in fact, they do have a high rate of employee and skilled labour, so the social risk is low. However, you may hard to hire a good skilled labour to work for you, so it increases the risk rate. Third, Technical/ commercial risk in medium because most of them don't speak English and English is not their office language, if people doing business over there, them may find is hard to talk with them. Four, Natural/ Physical risk of Finland is level 3 because Finland's weather is not as cold as many think. However, Finland's weather can change very quickly which may increase the hidden cost to the business.
An essential feature of religious experience across many cultures is the intuitive feeling of God's presence. More than any rituals or doctrines, it is this experience that anchors religious faith, yet it has been largely ignored in the scientific literature on religion.
"... [Dr. Wathey's] book delves into the biological origins of this compelling feeling, attributing it to innate neural circuitry that evolved to promote the mother-child bond...[He] argues that evolution has programmed the infant brain to expect the presence of a loving being who responds to the child's needs. As the infant grows into adulthood, this innate feeling is eventually transferred to the realm of religion, where it is reactivated through the symbols, imagery, and rituals of worship. The author interprets our various conceptions of God in biological terms as illusory supernormal stimuli that fill an emotional and cognitive vacuum left over from infancy.
These insights shed new light on some of the most vexing puzzles of religion, like: