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The use of mythology in renaissance is of utmost importance. The reason for mythology found in the renaissance texts was because renaissance figures thought that it is important to know about these myths and classical philosophes since ancient Greece and Rome were equipped with democracy and civilization. Thus their ideas might be used and welcomed. Marlowe makes ample use of mythology in his tragedies. However, in Faustus we see the failure of mythology. In spite of his love for mythology in this tragedy mythology fails to help Marlowe a lot in bringing it as a candidate side by side with Christianity. Though the giant of Renaissance drama welcomes mythology and proposes necromancy to his hero Faustus at the end of the tragedy it is Christianity which has the upper hand and the hero turns into a pathetic figure who is no longer arrogant and proud and is torn into pieces tragically.

This article is dedicated to an in-depth discussion of the theme "community" and the implications the multiple meanings of community hold for the field of qualitative research. This theme surfaced from Waldern's 2003 study entitled Resistance to Research in Vancouver's Downtown Eastside, which dealt with participant resistance to joining research efforts, and deserves the attention of all social researchers. In this article, the politics of the rese arch process are discussed to evaluate and suggest improvements for reflexive methods of inquiry. Determining that the idea of "community research " is a myth, this work is concerned about making qualitative methods more sensitive to social inequality without compromising their rigour

Given that campaign arguments of green, or eco-, politics are based along a continuum ranging from scientific reasoning to magical intuition, moderate use of the mythical realm is encouraged. Examples of the continuum are drawn from campaign groups & their beliefs in & uses of the mythicomagical aspects of nature. The works of Max Horkheimer & Theodor Adorno (1979), Herbert Marcuse (1972), & Hans Blumenberg (1985) are used to refute Karl Marx's notion of myths as indistinguishable from magic & to address the appropriateness of using myths to strengthen the impact of scientifically based green politics campaigns. 4 References. T. Shimane