Carl Gustav Jung (German pronunciation: [ˈkaːɐ̯l ˈɡʊstaf ˈjʊŋ]; 26 July 1875 – 6 June 1961)

was a Swiss psychiatrist, an influential thinker and the founder of analytical psychology. Jung is
considered as the first modern psychologist to state that the human psyche is "by nature religious"
and to explore it in depth.[1] Though not the first to analyze dreams, he has become perhaps the
most well known pioneer in the field of dream analysis. Although he was a theoretical psychologist
and practicing clinician, much of his life's work was spent exploring other areas, including Eastern
and Western philosophy, alchemy, astrology, sociology, as well as literature and the arts.
He considered the process of individuation necessary for a person to become whole. This is a
psychological process of integrating the conscious with the unconscious while still maintaining
conscious autonomy.[2] Individuation was the central concept of analytical psychology.[3]
Jungian ideas are routinely discussed in part by curriculum of introductory psychology course
offerings with most major universities, and although rarely covered by higher level course work, his
ideas are discussed further by the Faculty of Humanities.[4] Many pioneering psychological
concepts were originally proposed by Jung, including the Archetype, the Collective Unconscious,
the Complex, and synchronicity. A popular psychometric instrument, the Myers-Briggs Type
Indicator (MBTI), has been principally developed from Jung's theories.

Jung was thirty when he sent his Studies in Word Association to Sigmund Freud in Vienna. The first
conversation between Jung and Freud is reported to have lasted over 13 hours.[citation needed] Six
months later, the then 50 year-old Freud sent a collection of his latest published essays to Jung in
Zürich, which marked the beginning of an intense correspondence and collaboration that lasted six
years and ended in May 1910. At this time Jung resigned as the chairman of the International
Psychoanalytical Association, where he had been elected with Freud's support.
Today Jung's and Freud's theories have diverged. Nevertheless, they influenced each other during
intellectually formative years of Jung's life. As Freud was already fifty years old at their meeting, he
was well beyond the formative years. In 1906 psychology as a science was still in its early stages.
Jung, who had become interested in psychiatry as a student by reading Psychopathia Sexualis by
Richard von Krafft-Ebing, professor in Vienna, now worked as a doctor under the psychiatrist
Eugen Bleuler in Burghölzli and became familiar with Freud's idea of the unconscious through
Freud's The Interpretation of Dreams (1900) and was a proponent of the new "psycho-analysis." At
the time, Freud needed collaborators and pupils to validate and spread his ideas. Burghölzli was a
renowned psychiatric clinic in Zürich at which Jung was a young doctor whose research had already
given him international recognition.

Relationship with Freud

In 1908, Jung became editor of the newly founded Yearbook for Psychoanalytical and
Psychopathological Research. The following year, Jung traveled with Freud and Sándor Ferenczi to
the U.S. to spread the news of psychoanalysis and in 1910, Jung became Chairman for Life of the
International Psychoanalytical Association. While Jung worked on his Wandlungen und Symbole
der Libido (Psychology of the Unconscious), tensions grew between Freud and Jung, due in a large
part to their disagreements over the nature of libido and religion[clarification needed]. In 1912
these tensions came to a peak because Jung felt severely slighted after Freud visited his colleague
Ludwig Binswanger in Kreuzlingen without paying him a visit in nearby Zürich, an incident Jung
referred to as the Kreuzlingen gesture. Shortly thereafter, Jung again traveled to the United States
and gave the Fordham lectures, which were published as The Theory of Psychoanalysis. While they
contain some remarks on Jung's dissenting view on the nature of libido, they represent largely a
"psychoanalytical Jung" and not the theory Jung became famous for in the following decades.
In November 1912, Jung and Freud met in Munich for a meeting among prominent colleagues to
discuss psychoanalytical journals.[23]. At a talk about a new psychoanalytic essay on Amenhotep
IV, Jung expressed his views on how it related to actual conflicts in the psychoanalytic movement.
While Jung spoke, Freud suddenly fainted and Jung carried him to a couch.
Jung and Freud personally met for the last time in September 1913 for the Fourth International
Psychoanalytical Congress, also in Munich. Jung gave a talk on psychological types, the introverted
and the extraverted type, in analytical psychology. This constituted the introduction of some of the
key concepts which came to distinguish Jung's work from Freud's in the next half century.
In the following years Jung experienced considerable isolation in his professional life, exacerbated
through World War I. His Seven Sermons to the Dead (1917) reprinted in his autobiography
Memories, Dreams, Reflections (see bibliography) can also be read as expression of the
psychological conflicts which beset Jung around the age of forty after the break with Freud.
Jung's primary disagreement with Freud stemmed from their differing concepts of the unconscious.
[citation needed] Jung saw Freud's theory of the unconscious as incomplete and unnecessarily
negative. According to Jung (though not according to Freud), Freud conceived the unconscious
solely as a repository of repressed emotions and desires. Jung agreed with Freud's model of the
unconscious, what Jung called the "personal unconscious," but he also proposed the existence of a
second, far deeper form of the unconscious underlying the personal one. This was the collective
unconscious, where the archetypes themselves resided, represented in mythology by a lake or other
body of water, and in some cases a jug or other container. Freud had actually mentioned a collective
level of psychic functioning but saw it primarily as an appendix to the rest of the psyche.

A gender role is a theoretical construct in the social sciences and humanities that refers to
a set of social and behavioral norms that, within a specific culture, are widely considered to be
socially appropriate for individuals of a specific gender. Proponents of gender role theory assert that
observed gender differences in behavior and personality characteristics are, at least in part, socially
constructed, and therefore, the product of socialization experiences; this contrasts with other models
of gender that assert that gender differences are "essential" to biological sex. Research supports this
theory, finding gender differences in almost all societies, but with differences in the norms adopted,
suggesting that gender differences are, at least partly, influenced by culture.[citation needed]
Gender has several valid definitions but it here refers to an individual's inner sex or psychological
sense of being a male or female irrespective of one's (outer) sex identity as determined by one's
sexual organs. There are two main genders: masculine (male), or feminine (female). Gender identity
refers to the options available to members of a society to choose from a set of social identities,
based on the combination of one's sex identity on the one hand, and one's natural gender, interests
and social experiences on the other. Some ancient tribes have more than five human genders. Some
non-Western societies have three human genders -- man, woman and third gender. Gender roles
refers to the set of attitudes and behaviors socially expected from the members of a particular
gender identity. Gender roles, unlike natural human genders, are socially constructed. They may
reflect natural gender aspirations of the members of that gender identity, or they may be politicised
and manipulated, which then result in the oppression of people.
In the modern West, this essential requirement has been changed to a heterosexual desire, resulting
in the Western concepts of 'homosexual' and 'heterosexual,' instead of the usual gender identities for
males. Researchers recognize that the concrete behavior of individuals is a consequence of both
socially enforced rules and values, and individual disposition, whether genetic, unconscious, or
conscious. Some researchers emphasize the objective social system and others emphasize subjective
orientations and dispositions.[citation needed] Creativity may cause the rules and values to change
over time. Cultures and societies are dynamic and ever-changing, but there has been extensive
debate as to how, and how fast, they may change. Such debates are especially contentious when
they involve the gender/sex system, as people have widely differing views about how much gender
depends on biological sex.

HOMEWORK 2

1.Pharmacognosy is the study of medicines derived from natural sources. The American
Society of Pharmacognosy defines pharmacognosy as "the study of the physical, chemical,
biochemical and biological properties of drugs, drug substances or potential drugs or drug
substances of natural origin as well as the search for new drugs from natural sources."[1]
2.A crude drug[1] is any naturally occurring, unrefined substance derived from organic or inorganic
sources such as plant, animal, bacteria, organs or whole organisms intended for use in the diagnosis,
cure, mitigation, treatment, or prevention of disease in man or other animals.
Crude drugs[2] are unrefined medications in their raw or natural forms. Prior to the 1950s, every
pharmacy student learned about crude drugs in pharmacognosy class. Pharmacognosy is the study
of the proper horticulture, harvesting and uses of the raw medications found in nature.
Raising, harvesting and selling crude drugs was how many large pharmaceutical companies started
out. Companies such as Eli Lilly [3] sold crude drugs to pharmacists to save them time and money,
but the early pharmacy graduate would know how to raise their own crude drugs if need be.

3.I GOT NO IDEA BOUT THIS, KINDLY

DIFFERENTIATE. COMPARE AND
CONTRAST THOSE BELOW. OD :)
3.IINaturalized plants are plants established as a part of the flora of a locale other than their
place of origin. When a plant naturalizes in an area, this can be either a "good" or a
"bad" thing, depending on your opinion of the particular naturalized plant.

For instance, when we buy exotic bulb plants that have pretty flowers and plant them in
our gardens, we're delighted if the plants become naturalized plants. Sometimes,
however, exotic, or "alien" plants that become naturalized plants later come to be looked
upon as nuisances. Tenacious enough to spread without humankind's help -- and perhaps
even in spite of our attempts to eradicate them -- such naturalized plants tend to acquire
a pejorative designation: namely, "invasive." The naturalized plants in such cases can
end up crowding out indigenous plants.
3.III Indigenous plants are plants native to the locale in question. Indigenous plants
are sometimes allowed to co-exist with lawn grass, exotic ground covers or garden
plants, especially if they are not aggressive growers. Indeed, some homeowners favor
indigenous plants, growing native specimens either as a matter of principle or for
practical reasons (e.g., their drought-tolerance) -- or both.