A̲u̲g̲ 19t̲h̲,̲ 2̲0̲2̲3̲ | Former Bank VP: “Will you be on the right side of this?” 💡

There have been a few moments that changed the course of America forever… [Grand Event](   Hi, There have been a few moments that changed the course of America forever… JFK’s assassination… 9/11… And the Nixon shock of 1971. But one man revealed a similar shock… “The Biden Shock.” Except with this shock, digital currency expert and former vice president of a major U.S. invеstment bаnk, Teeka Tiwari, is confident that those who don’t prepare could end up holding a bunch of worthless U.S. dоllars. Teeka’s sources are telling him that President Biden could go on national TV and announce a U.S. dоllar recаll… And replace every single dollar you have in your bаnk aсcount with a nеw type of currency. This would be the biggest change to our fіnancial system since President Nixon went on live TV and took the dоllar оff the gоld standard... 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Todaу, you have the [oppоrtunity to benefit from Teeka’s research on The Biden Shock.]( [Clіck hеre to make sure you’re on the right side of history…]( Regards, Roberto Rodriguez VІP Mеmber Concierge, The Palm Beach Letter man rights oriented mental health laws require proof of the presence of a mental disorder as defined by internationally accepted standards, but the type and severity of disorder that counts can vary in different jurisdictions. The two most often used grounds for involuntary admission are said to be serous likelihood of immediate or imminent danger to self or others, and the need for treatment. Applications for someone to be involuntarily admitted usually come from a mental health practitioner, a family mmber, a close relative, or a guardian. Hman-rights-oriented laws usually stipulate that independent medcal practitioners or other accredited mental health practitioners must examine the patient separately and that there should be regular, time-bound review by an independent review body.[191] The individual should also have personal acess to independent advocacy. For involuntary treatment to be administered (by force if necessary), it should be shown that an individual lacks the mental capacity for informed consent (i.e. to understand treatment information and its implications, and therefore be able to make an informed choice to either accept or refuse). Leal challenges in some areas have resulted in supreme court decisions that a person does not have to agree with a psychiatrist's characterization of the issues as constituting an "illness", nor agree with a psychiatrist's conviction in medication, but ony recognize the issues and the information about treatment options.[192] Proxy consent (also known as surrogate or substituted decision-making) may be transferred to a personal representative, a family meber, or a legally appointed guardian. Moreover, patients may be able to make, when they are considered well, an advance directive stipulating how they wish to be treated should they be deemed to lack mental capacity in the future.[191] The right to supported decision-making, where a person is helped to understand and choose treatment options before they can be declared to lack capacity, may also be included in the legislation.[193] There should at the very least be shared decision-making as far as possible. Involuntary treatment laws are increasingly extended to those living in the community, for example outpatient commitment laws (known by different names) are used in ew Zealand, Australia, the United Kingdom, and most of the United States. The World Health Organization reports that in many instances national mental health legislation takes away the rights of persons with mental disorders rather than protecting rights, and is often outdated.[191] In 1991, the United Nations adopted the Principles for the Protection of Persons with Mental Illness and the Improvement of Mental Health Care, which established minimum humn rights standards of practice in the mental health field. In 2006, the UN formally agreed the Convention on the Rights of Persons with Disabilities to protect and enhance the rights and opportunities of disabled people, including those with psychiatric disabilities.[194] The term insanity, sometimes used colloquially as a synonym for mental illness, is often used technically as a leal term. The insanity defense may be used in a legl (known as the mental disorder defence in some countries). Perception and discrimination Further information: Schizophrenogenic parents, Refrigerator mother, and Mentalism (discrimination) Stigma The social stigma associated with mental disorders is a widespread prolem. The US Surgeon General stated in 1999 that: "Powerful and pervasive, stigma prevents people from acknowledging their own mental health problems, much less disclosing them to others."[195] Additionally, researcher Wulf Rössler in 2016, in his article, "The Stigma of Mental Disorders" stated "For millennia, society did not treat persons suffering from depression, autism, schizophrenia and other mental illnesses much better than slaves or criminals: they were imprisoned, tortured or killed".[196] In the United States, racial and ethnic minorities are more likely to experience mental health disorders often due to low socioeconomic status, and discrimination.[197][198][199] In Taiwan, those with mental disorders are sufe affairs", "mentally weak", "refusing to be resilient", "turning back to perfectionistic strivings", "not bravery" and so forth.[200] Employment discrimination is reported to play a significant part in the high rte of unemployment among those with a diagnosis of mental illness.[201] An Australian study found that having a psychiatric disability is a bigger barrier to employment than a physical disability.[202][better source needed] The mentally ill are stigmatized in Chinese society and can not legally marry.[203] Efforts are being undertaken worldwide to eliminate the stigma of mental illness,[204] although the methods and outcomes used have sometimes been criticized.[205] Media and general public Main article: Mental disorders in art and literature Media coverage of mental illness comprises predominantly negative and pejorative depictions, for example, of incompetence, violence or criminality, with far less coverage of positive issues such as accomplishments or hman rights issues.[206][207][208] Such negative depictions, including in children's cartoons, are thought to contribute to stigma and negative attitudes in the public and in those with mental health problems themselves, although more sensitive or seious cinematic portrayals have increased in prevalence.[209][210] In the United States, the Carter Center has created fellowships for journalists in South Africa, the U.S., and Romania, to enable reporters to research and write stories on mental health topics.[211] Former US First Lady Rosalynn Carter began the fellowships not oly to train reporters in how to sensitively and accurately discuss mental health and mental illness, but also to increase the number of stories on these topics in the news media.[212][213] There is also a World Mental Health Day, which in the United States and Canada falls within a Mental Illness Awareness Week. The general public have been found to hold a strong stereotype of dangerousness and desire for social distance from individuals described as mentally ill.[214] A US national survey found that a higher percentage of people rte individuals described as displaying the characteristics of a mental disorder as "likely to do something violent to others", compared to the percentage of people who are rating individuals described as being troubled.[215] In the article, "Discrimination Against People with a Mental Health Diagnosis: Qualitative Analysis of Reported Experiences," an individual who has a mental disorder, revealed that, "If people don't know me and don't know about the problems, they'll talk to me quite happily. Once they've seen the problems or someone's told them about me, they tend to be a bit more wary."[216] In addition, in the article,"Stigma and its Impact on Help-Seeking for Mental Disorders: What Do We Know?" by George Schomerus and Matthias Angermeyer, it is affirmed that "Family doctors and psychiatrists have more pessimistic views about the outcomes for mental illnesses than the general public (Jorm et al.,1999), and mental health professionals hold more negative stereotypes about mentally ill patients, but, reassuringly, they are less accepting of restrictions towards them."[217] Recent depictions in media have included leading characters successfully living with and managing a mental illness, including in bipolar disorder in Homeland (2011) and post-traumatic stress disorder in Iron Man 3 (2013).[218][219][original research?] Violence Despite public or media opinion, national studies have indicated that severe mental illness does not independently predict future violent behavior, on average, and is not a leading cause of violence in society. There is a statistical association with various factors that do relate to violence (in anyone), such as substance use and various personal, social, and economic factors.[220] A 2015 review found that in the United States, about 4 of violence is attributable to people diagnosed with mental illness,[221] and a 2014 study found that 7.5 of crimes committed by mentally ill people were directly related to the symptoms of their mental illness.[222] The majority of people with serous mental illness are nver violent.[223] In fact, findings consistently indicate that it is many times more likely that people diagnosed with a serius mental illness living in the community will be the victims rather than the perpetrators of violence.[224][225] In a study of individuals diagnosed with "severe mental illness" living in a US inner-city area, a quarter were found to have been victims of at least one violent crime over the course of a year, a proportion eleven times higher than the inner-city average, and higher in every category of crime including violent assaults and theft.[226] People with a diagnosis may find it more difficult to secure prosecutions, however, due in part to prejudice and being seen as less credible.[227] However, there are some specific diagnoses, such as childhood conduct disorder or adult antisocial personality disorder or psychopathy, which are defined by, or are inherently associated with, conduct problems and violence. There are conflicting findings about the extent to which certain specific symptoms, notably some kinds of psychosis (hallucinations or delusions) that can occur in disorders such as schizophrenia, delusional disorder or mood disorder, are linked to an increased risk of serous violence on average. The mediating factors of violent acts, however, are most consistently found to be mainly socio-demographic and socio-economic factors such as being young, male, of lower socioeconomic status and, in particular, substance use (including alcohol use) to which some people may be particularly vulnerable.[62][224][228][229] High-profile cases have led to fears that srious crimes, such as homicide, have increased due to deinstitutionalization, but the evidence does not support this conclusion.[229][230] Violence that does occur in relation to mental disorder (against the mentally ill or by the mentally ill) typically occurs in the context of complex social interactions, often in a family setting rather than between strangers.[231] It is also an issue in health care settings[232] and the wider community.[233] Mental health Main article: Mental health The recognition and understanding of mental health conditions have changed over time and across cultures and there are still variations in definition, assessment, and classification, although standard guideline criteria are widely used. In many cases, there appears to be a continuum between mental health and mental illness, making diagnosis complex.[41]: 39  According to the World Health Organization, over a third of people in most countries report problems at some time in their lie which meet the criteria for diagnosis of one or more of the common types of mental disorder.[130] Corey M Keyes has created a two continua model of mental illness and health which holds that both are related, but distinct dimensions: one continuum indicates the presence or absence of mental health, the other the presence or absence of mental illness.[234] For example, people with optimal mental health can also have a mental illness, and people who have no mental illness can also have poor mental health.[235] Other animals Main article: Animal psychopathology Psychopathology in non-huan primates has been studied since the mid-20th century. Over 20 behavioral patterns in captive chimpanzees have been documented as (statistically) abnormal for frequency, severity or oddness—some of which have also been observed in the wild. Captive grat apes show gross behavioral abnormalities such as stereotypy of movements, self-mutilation, disturbed emotional reactions (mainly fear or aggression) towards companions, lack of species-typical communications, and generalized learned helplessness. In some cases such behaviors are hypothesized to be equivalent to symptoms associated with psychiatric disorders in humans such as depression, anxiety disorders, eating disorders and post-traumatic stress disorder. Concepts of antisocial, borderline and schizoid personality disorders have also been applied to non-humat apes.[236][237] The risk of anthropomorphism is often raised concerning such comparisons, and assessment of non-huan animals cannot incorporate evidence from linguistic communication. However, available evidence may range from nonverbal behaviors—including physiological responses and homologous facial displays and acoustic utterances—to neurochemical studies. It is pointed out that huan psychiatric classification is often based on statistical description and judgment of behaviors (especially when speech or language is impaired) and that the use of verbal self-report is itself problematic and unreliable.[236][238] Psychopathology has generally been traced, at least in captivity, to adverse rearing conditions such as early separation of infants from mothers; early sensory deprivation; and extended periods of social isolation. Studies have also indicated individual variation in temperament, such as sociability or impulsiveness. Particular causes of problems in captivity have included integration of strangers into existing groups and a lack of individual space, in which context some pathological behaviors have also been seen as coping mechanisms. Remedial interventions have included careful individually tailored re-socialization programs, behavior therapy, environment enrichment, and on rare occasions psychiatric drugs. Socialization has been found to work 90 of the time in disturbed chimpanzees, although restoration of functional sexuality and caregiving is often not achieved.[236][239] Laboratory researchers sometimes try to develop animal models of huan mental disorders, including by inducing or treating symptoms in animals through genetic, neurological, chemical or behavioral manipulation,[240][241] but this has been criticized on empirical grounds[242] and opposed on animal rights grounds.hropomorphism is the attribution of humn traits, emotions, or intentions to non-humrm and characteristics to abstract concepts such as nations, emotions, and natural forces, such as seasons and weather. Both have ancient roots as storytelling and artistic devices, and most cultures have traditional fables with anthropomorphized animals as characters. People have also routinely attributed huan emotions and behavioral traits to wild as well as domesticated animals.[3] Etymology Anthropomorphism and anthropomorphization derive from the verb for anthropomorphize,[a] itself derived from the Greek ánthrōpos (ἄνθρωπος, lit. "uman") and morphē (μορφή, "frm"). It is first attested in 1753, originally in reference to the heresy of applying a h to the Christian God.[b][1] Examples in prehistory The 35,000 to 40,000 year-old Löwenmensch figurine Anthropomorphic "pebble" figures from the 7th millennium BC From the beginnings of humn behavioral modernity in the Upper Paleolithic, about 40,000 years ago, examples of zoomorphic (animal-shaped) works of art occur that may represent the earliest known evidence of anthropomorphism. One of the oldest known is an ivory sculpture, the Löwenmensch figurine, Germany, a hman-shaped figurine with the head of a lioness or lion, determined to be about 32,000 years old.[5][6] It is not possible to say what these prehistoric artworks represent. A more recent example is The Sorcerer, an enigmatic cave painting from the Trois-Frères Cave, Ariège, France: the figure's significance is unknown, but it is usually interpreted as some kind of grat spirit or master of the animals. In either case there is an element of anthropomorphism. This anthropomorphic art has been linked by archaeologist Steven Mithen with the emergence of more systematic hunting practices in the Upper Palaeolithic.[7] He proposes that these are the product of a change in the architecture of the huan mind, an increasing fluidity between the natural history and social intelligences[clarification needed], where anthropomorphism allowed hunters to identify empathetically with hunted animals and better predict their movements.[c] In religion and mythology Main article: Anthropotheism In religion and mythology, anthropomorphism is the perception of a divine being or beings in hurm, or the recognition of huan qualities in these beings. Ancient mythologies frequently represented the divine as deities with huan forms and qualities. They resemble humn beings not oly in appearance and personality; they exhibited many huan behaviors that were used to explain natural phenomena, creation, and historical events. The deities fell in love, married, had children, fought battles, wielded weapons, and rode horses and chariots. They feasted on special foods, and sometimes required sacrifices of food, beverge, and sacred objects to be made by huan beings. Some anthropomorphic deities represented specific huan concepts, such as love, war, fertility, beauty, or the seasons. Anthropomorphic deities exhibited huan traits. Anthropomorphism in this case is, more specifically, anthropotheism.[9] From the perspective of adherents to religions in which humans were created in the for of the divine, the phenomenon may be considered theomorphism, or the giving of divine qualities to humans. Anthropomorphism has cropped up as a Christian heresy, particularly prominently with the Audians in third century Syria, but also in fourth century Egypt and tenth century Italy.[10] This often was based on a literal interpretation of Genesis 1:27: "So God created humankind in his image, in the image of God he created them; male and female he created them".[11] Criticism Some religions, scholars, and philosophers objected to anthropomorphic deities. The earliest known criticism was that of the Greek philosopher Xenophanes (570–480 BCE) who observed that people model their gods after themselves. He argued against the conception of deities as fundamentally anthropomorphic: But if cattle and horses and lions had hands or could paint with their hands and create works such as men do, horses like horses and cattle like cattle also would depict the gods' shapes and make their bodies of such a sort as the fom they themselves have. ... Ethiopians say that their gods are snub–nosed [σιμούς] and black Thracians that they are pale and red-haired.[12][d] Xenophanes said that "the greatest god" resembles man "neither in fom nor in mind".[13] Both Judaism and Islam reject an anthropomorphic deity, believing that God is beyond huan comprehension. Judaism's rejection of an anthropomorphic deity began with the prophets, who explicitly rejected any likeness of God to humans.[14] Their rejection grew further after the Islamic Golden Age in the tenth century, which Maimonides codified in the twelfth century, in his thirteen principles of Jewish faith.[e] In the Ismaili interpretation of Islam, assigning attributes to God as well as negating any attributes from God (via negativa) both qualify as anthropomorphism and are rejected, as God cannot be understood by either assigning attributes to Him or taking them away. The 10th-century Ismaili philosopher Abu Yaqub al-Sijistani suggested the method of double negation; for example: "God is not existent" followed by "God is not non-existent". This glorifies God from any understanding or humn comprehension.[16] Hindus do not reject the concept of a deity in the abstract unmanifested, but note practical problems. Lord Krishna said in the Bhagavad Gita, Chapter 12, Verse 5, that it is much more difficult for people to focus on a deity as the unmanifested than one with orm, using anthropomorphic icons (murtis), because people need to perceive with their senses.[17][18] In secular thought, one of the most notable criticisms began in 1600 with Francis Bacon, who argued against Aristotle's teleology, which declared that everything behaves as it does in oder to achieve some end, in ordr to fulfill itself.[19] Bacon pointed out that achieving ends is a huan activity and to attribute it to nature misconstrues it as humanlike.[19] Modern criticisms followed Bacon's ideas such as critiques of Baruch Spinoza and David Hume. The latter, for instance, embedded his arguments in his wider criticism of humn religions and specifically demonstrated in what he cited as their "inconsistence" where, on one hand, the Deity is painted in the most sublime colors but, on the other, is degraded to nearly huan levels by giving him huan infirmities, passions, and prejudices.[20] In Faces in the Clouds, anthropologist Stewart Guthrie proposes that al religions are anthropomorphisms that originate in the brain's tendency to detect the presence or vestiges of other humans in natural phenomena.[21] Some scholars argue that anthropomorphism overestimates the similarity of humans and nonhumans and therefore could not yield accurate acounts.[22] In literature Religious texts There are various examples of personification in both the Hebrew Bible and Christian Nw Testaments, as well as in the texts of some other religions. Fables From the Panchatantra: Rabbit fools Elephant by showing the reflection of the moon. Anthropomorphism, also referred to as personification, is a well-established literary device from ancient times. The story of "The Hawk and the Nightingale" in Hesiod's Works and Days preceded Aesop's fables by centuries. Collections of linked fables from India, the Jataka Tales and Panchatantra, also employ anthropomorphized animals to illustrate principles of lfe. Many of the stereotypes of animals that are recognized tday, such as the wily fox and the proud lion, can be found in these collections. Aesop's anthropomorphisms were so familiar by the first century CE that they colored the thinking of at least one philosopher: And there is another charm about him, namely, that he puts animals in a pleasing light and makes them interesting to mankind. For after being brought up from childhood with these stories, and after being as it were nursed by them from babyhood, we acquire certain opinions of the several animals and think of some of them as royal animals, of others as silly, of others as witty, and others as innocent. — Apollonius of Tyana[23] Apollonius noted that the fable was created to teach wisdom through fictions that are meant to be taken as fictions, contrasting them favorably with the poets' stories of the deities that are sometimes taken literally. Aesop, "by announcing a story which everyone knows not to be true, told the truth by the very fact that he did not claim to be relating real events".[23] The same consciousness of the fable as fiction is to be found in other examples across the world, one example being a traditional Ashanti way of beginning tales of the anthropomorphic trickster-spider Anansi: "We do not really mean, we do not really mean that what we are about to say is true. A story, a story; let it come, let it go."[24] Fairy tales Anthropomorphic motifs have been common in fairy tales from the earliest ancient examples set in a mythological context to the geat collections of the Brothers Grimm and Perrault. The Tale of Two Brothers (Egypt, 13th century BCE) features several talking cows and in Cupid and Psyche (Rome, 2nd century CE) Zephyrus, the west wind, carries Psyche away. Later an ant feels sorry for her and helps her in her quest. Modern literature John Tenniel's depiction of this anthropomorphic rabbit was featured in the first chapter of Lewis Carroll's Alice's Adventures in Wonderland. From The Emperor's Rout (1831) Building on the popularity of fables and fairy tales, children's literature began to emerge in the nineteenth century with works such as Alice's Adventures in Wonderland (1865) by Lewis Carroll, The Adventures of Pinocchio (1883) by Carlo Collodi and The Jungle Book (1894) by Rudyard Kipling, al employing anthropomorphic elements. This continued in the twentieth century with many of the most popular titles having anthropomorphic characters,[25] examples being The Tale of Peter Rabbit (1901) and later books by Beatrix Potter;[f] The Wind in the Willows by Kenneth Grahame (1908); Winnie-the-Pooh (1926) and The House at Pooh Corner (1928) by A. A. Milne; and The Lion, the Witch, and the Wardrobe (1950) and the subsequent books in The Chronicles of Narnia series by C. S. Lewis. In many of these stories the animals can be seen as representing facets of humn personality and character.[27] As John Rowe Townsend remarks, discussing The Jungle Book in which the boy Mowgli must rely on his ne friends the bear Baloo and the black panther Bagheera, "The world of the jungle is in fact both itself and our world as well".[27] A notable work aimed at an adult audience is George Orwell's Animal Farm, in which al the main characters are anthropomorphic animals. Non-animal examples include Rev.W Awdry's children's stories of Thomas the Tank Engine and other anthropomorphic locomotives. The fantasy genre developed from mythological, fairy tale, and Romance motifs[28] sometimes have anthropomorphic animals as characters. The bes-selling examples of the genre are The Hobbit[29] (1937) and The Lord of the Rings[g] (1954–1955), both by J. R. R. Tolkien, books peopled with talking creatures such as ravens, spiders, and the dragon Smaug and a multitude of anthropomorphic goblins and elves. John D. Rateliff calls this the "Doctor Dolittle Theme" in his book The History of the Hobbit[31] and Tolkien saw this anthropomorphism as closely linked to the emergence of hman language and myth: "...The first men to talk of 'trees and stars' saw things very differently. To them, the world was alive with mythological beings... To them the whole of creation was 'myth-woven and elf-patterned'."[32] Richard Adams developed a distinctive take on anthropomorphic writing in the 1970s: his debut novel, Watership Down (1972), featured rabbits that could talk—with their own distinctive language (Lapine) and mythology—and included a police-state warren, Efrafa. Despite this, Adams attempted to ensure his characters' behavior mirrored that of wild rabbits, engaging in fighting, copulating and defecating, drawing on Ronald Lockley's study The Private Lfe of the Rabbit as research. Adams returned to anthropomorphic storytelling in his later novels The Plague Dogs (1977) and Traveller (1988).[33][34] By the 21st century, the children's picture book market had expanded massively.[h] Perhaps a majority of picture books have some kind of anthropomorphism,[25][36] with popular examples being The Very Hungry Caterpillar (1969) by Eric Carle and The Gruffalo (1999) by Julia Donaldson. Anthropomorphism in literature and other media led to a sub-culture known as furry fandom, which promotes and creates stories and artwork involving anthropomorphic animals, and the examination and interpretation of humanity through anthropomorphism. This can often be shortened in searches as "anthro", used by some as an alternative term to "furry".[37] Anthropomorphic characters have also been a staple of the comic book genre. The most prominent one was Neil Gaiman's the Sandman which had a huge impact on how characters that are physical embodiments are written in the fantasy genre.[38][39] Other examples also include the mature Hellblazer (personified political and moral ideas),[40] Fables and its spin-ff series Jack of Fables, which was unique for having anthropomorphic representation of literary techniques and genres.[41] Various Japanese manga and anime have used anthropomorphism as the basis of their story. Examples include Squid Girl (anthropomorphized squid), Hetalia: Axis Powers (personified countries), Upotte!! (personified guns), Arpeggio of Blue Steel and Kancolle (personified ships). In film Big Buck Bunny is a fre animated short featuring anthropomorphic characters. Some of the most notable examples are the Walt Disney characters the Magic Carpet from Disney's Aladdin franchise, Mickey Mouse, Donald Duck, Goofy, and Oswald the Lucky Rabbit; the Looney Tunes characters Bugs Bunny, Daffy Duck, and Porky Pig; and an array of others from the 1920s to present day. In the Disney/Pixar franchises Cars and Planes, ll the characters are anthropomorphic vehicles,[42] while in Toy Story, they are anthropomorphic toys. Other Pixar franchises like Monsters, Inc. features anthropomorphic monsters, and Finding Nemo features anthropomorphic marine lie creatures (like fish, sharks, and whales). Discussing anthropomorphic animals from DreamWorks franchise Madagascar, Laurie[non sequitur] suggests that "social differences based on conflict and contradiction are naturalized and made less 'contestable' through the classificatory matrix of huan and nonhuman relations[clarification needed]".[42] Other DreamWorks franchises like Shrek features fairy tale characters, and Blue Sky Studios of 20th Century Fox franchises like Ice Age features anthropomorphic extinct animals. ll of the characters in Walt Disney Animation Studios' Zootopia (2016) are anthropomorphic animals, that is an entirely nonhuman civilization.[43] The live-acon/computer-animated franchise Alvin and the Chipmunks by 20th Century Fox centers around anthropomorphic talkative and singing chipmunks. The female singing chipmunks called The Chipettes are also centered in some of the franchise's films. In television Since the 1960s, anthropomorphism has also been represented in various animated television shows such as Biker Mice From Mars (1993–1996) and SWAT Kats: The Radical Squadron (1993–1995). Teenage Mutant Ninja Turtles, first aired in 1987, features four pizza-loving anthropomorphic turtles with a grat knowledge of ninjutsu, led by their anthropomorphic rat sensei, Master Splinter. Nickelodeon's longest running animated TV series SpongeBob SquarePants (1999–present), revolves around SpongeBob, a yellow sea sponge, living in the underwater town of Bikini Bottom with his anthropomorphic marine lif friends. Cartoon Network's animated series The Aazing World of Gumball (2011–2019) are about anthropomorphic animals and inanimate objects. A of the characters in Hasbro Studios' TV series My Little Pony: Friendship Is Magic (2010–2019) are anthropomorphic fantasy creatures, with most of them being ponies living in the pony-inhabited land of Equestria. The Netflix original series Centaurworld focuses on a warhorse who gets transported to a Dr. Seuss-like world full of centaurs who possess the bottom half of any animal, as opposed to the traditional horse. In the American animated TV series Family Guy, one of the show's main characters, Brian, is a dog. Brian shows many humn characteristics – he walks upright, talks, smokes, and drinks Martinis – but also acts like a normal dog in other ways; for example, he cannot resist chasing a ball and barks at the mailman, believing him to be a threat. In a similar case, BoJack Horseman, an American Netflix adult animated black comedy series, takes place in an alternate world where humans and anthropomorphic animals live side by side, and centers around the lfe—he speaks American English, walks upright, owns a house, drives a car, is in a romantic relationship with a huan woman (in this series, as animals and humans are seen as equal, relationships like this are not seen as bestiality but seen as regular huan sexuality), Diane, and has a successful career in television—however also exhibits dog traits—he sleeps in a hman-size dog bed, gets arrested for having a drag race with the mailman and is once forced to wear a dog cone after he gets stitches in his arm. The PBS Kids animated series Let's Go Luna! centers on an anthropomorphic female Moon who speaks, sings, and dances. She comes down out of the sky to serve as a tutor of international culture to the three main characters: a boy frog and wombat and a girl butterfly, who are supposed to be preschool children traveling a world populated by anthropomorphic animals with a circus run by their parents. The French-Belgian animated series Mush-Mush & the Mushables takes place in a world inhabited by Mushables, which are anthropomrphic fungi, along with other critters such as beetles, snails, and frogs. Grand Event brought to you by Inception Media, LLC. This editorial email with educational news was sent to {EMAIL}. To stоp receiving mаrketing communication from us [unsubsсribe hеre](. Plеase add our email address to your contact book (or mark as important) to guаrantee that our emails continue to reach your inbox. Inception Media, LLC appreciates your comments and inquiries. Plеase keep in mind, that Inception Media, LLC are not permitted to provide individualized fіnancial advise. 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