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Fragmentation of the society and poverty existed in Latin America both before the 15th century when the Europeans colonized this region, as well as in the second half of the 20th century when liberation theology came into existence. Liberation theologians maintained that the Church cannot stay aside of the oppression that envelops the region but should rather condemn it and seek to transform the existing order through social and political means. The theologians perceived a division of the society into different classes and oppression both on the national and internationals levels, while maintaining that Christian love of one's neighbor is incapable of uniting the polarized classes. Liberation theology employed Marxist methodology to explain the present situation. Liberation was reduced to a political and socio-economic level, while interpretations of the Scripture highlighted the political aspect of liberation. Theologians judged society structures to be sinful and sought to liberate people from socio-economic oppression through a social revolution. Modern social teaching of the Catholic Church emerged in 1891 with Pope Leo XIII 's encyclical letter Rerum Novarum – On Capital and Labor. Catholic social teaching is based on ethics, theological anthropology and the conception of human salvation. Viewing human work from an anthropological perspective, the dignity of human work and his participation in the work of the Creator is emphasized. An important principle of Catholic social thought is solidarity; it indicates people's duty to help those in need both on the national and international level. The Church also stresses the principle of subsidiarity, according to which nothing should be done by more complex organizations which can be done by the people, communities or associations. The Catholic Church maintains that socialism is opposed to justice, whereby no one can be at the same time a good Catholic and a true socialist. It suggests improving the capitalist order not politically but rather in the light of the Gospel, whereby human society can heal by a return to Christian life and institutions. In 1984 and 1986 Congregation for the Doctrine of the Faith, which oversees the doctrine of the Catholic Church, condemned the liberation theology for employing Marxist methodology, since the latter is inseparable from atheist ideology. The liberation theology's view of ongoing class struggle is incompatible with the Christian idea of unity. The Church maintained that the notion of liberation used by the liberation theologians was erroneously reduced to political and socio-economic aspects, without taking into account the most important form of slavery – slavery to sin. Also corrupting was the liberation theologians' interpretation of the Scripture which highlighted the political rather than religious aspect of liberation. Although the liberation theologians claimed they could produce new structures of the society through a social revolution, the Church views evil of the structures as a consequence of man's actions, so evil will remain until people's hearts are transformed by the grace of Jesus Christ.

Fragmentation of the society and poverty existed in Latin America both before the 15th century when the Europeans colonized this region, as well as in the second half of the 20th century when liberation theology came into existence. Liberation theologians maintained that the Church cannot stay aside of the oppression that envelops the region but should rather condemn it and seek to transform the existing order through social and political means. The theologians perceived a division of the society into different classes and oppression both on the national and internationals levels, while maintaining that Christian love of one's neighbor is incapable of uniting the polarized classes. Liberation theology employed Marxist methodology to explain the present situation. Liberation was reduced to a political and socio-economic level, while interpretations of the Scripture highlighted the political aspect of liberation. Theologians judged society structures to be sinful and sought to liberate people from socio-economic oppression through a social revolution. Modern social teaching of the Catholic Church emerged in 1891 with Pope Leo XIII 's encyclical letter Rerum Novarum – On Capital and Labor. Catholic social teaching is based on ethics, theological anthropology and the conception of human salvation. Viewing human work from an anthropological perspective, the dignity of human work and his participation in the work of the Creator is emphasized. An important principle of Catholic social thought is solidarity; it indicates people's duty to help those in need both on the national and international level. The Church also stresses the principle of subsidiarity, according to which nothing should be done by more complex organizations which can be done by the people, communities or associations. The Catholic Church maintains that socialism is opposed to justice, whereby no one can be at the same time a good Catholic and a true socialist. It suggests improving the capitalist order not politically but rather in the light of the Gospel, whereby human society can heal by a return to Christian life and institutions. In 1984 and 1986 Congregation for the Doctrine of the Faith, which oversees the doctrine of the Catholic Church, condemned the liberation theology for employing Marxist methodology, since the latter is inseparable from atheist ideology. The liberation theology's view of ongoing class struggle is incompatible with the Christian idea of unity. The Church maintained that the notion of liberation used by the liberation theologians was erroneously reduced to political and socio-economic aspects, without taking into account the most important form of slavery – slavery to sin. Also corrupting was the liberation theologians' interpretation of the Scripture which highlighted the political rather than religious aspect of liberation. Although the liberation theologians claimed they could produce new structures of the society through a social revolution, the Church views evil of the structures as a consequence of man's actions, so evil will remain until people's hearts are transformed by the grace of Jesus Christ.

Premysliden ruled over the Czech countries (Bohemia, Moravia, and Silesia) more than three hundred years (ca. 930–1306). They cooperated with the ruling houses of the neighboring states (Hungary, Poland, Saxony, Bavaria, Austria etc.) as their political efforts as their marriage policy. The analysis of the Premysliden marriages indicated the existence of the rule of the exogamy, the rule of the preferential matrilateral cross cousin marriage, the rule of the long time systematic exchange of the women among two ruling houses. Example of the Premysliden marriage practice gives the idea of the search of the marriage rules existing in Europe during the early mediaeval centuries.

The article aims to evaluate whether and how constitutional replacements influence the quality of democracy in Latin American countries. The fuzzy-set qualitative comparative analysis method is applied while analysing 18 Latin American countries. The objective of the article- nine new constitutions that are assigned to the new constitutionalism period. The results reveal that constitutional replacements are neither sufficient nor necessary condition for quality of democracy. On the contrary, the parsimonious solution shows that quality of democracy can be explained by both high levels of education and inversion of constitutional replacements and inversion of constitutional replacements, institutionalised party system and non-homogeneous society. Inversion of quality of democracy analysis indicated that constitutional replacements, together with other conditions, form sufficient conditions for inversion of quality of democracy.

The article aims to evaluate whether and how constitutional replacements influence the quality of democracy in Latin American countries. The fuzzy-set qualitative comparative analysis method is applied while analysing 18 Latin American countries. The objective of the article- nine new constitutions that are assigned to the new constitutionalism period. The results reveal that constitutional replacements are neither sufficient nor necessary condition for quality of democracy. On the contrary, the parsimonious solution shows that quality of democracy can be explained by both high levels of education and inversion of constitutional replacements and inversion of constitutional replacements, institutionalised party system and non-homogeneous society. Inversion of quality of democracy analysis indicated that constitutional replacements, together with other conditions, form sufficient conditions for inversion of quality of democracy.

The article aims to evaluate whether and how constitutional replacements influence the quality of democracy in Latin American countries. The fuzzy-set qualitative comparative analysis method is applied while analysing 18 Latin American countries. The objective of the article- nine new constitutions that are assigned to the new constitutionalism period. The results reveal that constitutional replacements are neither sufficient nor necessary condition for quality of democracy. On the contrary, the parsimonious solution shows that quality of democracy can be explained by both high levels of education and inversion of constitutional replacements and inversion of constitutional replacements, institutionalised party system and non-homogeneous society. Inversion of quality of democracy analysis indicated that constitutional replacements, together with other conditions, form sufficient conditions for inversion of quality of democracy.

The article aims to evaluate whether and how constitutional replacements influence the quality of democracy in Latin American countries. The fuzzy-set qualitative comparative analysis method is applied while analysing 18 Latin American countries. The objective of the article- nine new constitutions that are assigned to the new constitutionalism period. The results reveal that constitutional replacements are neither sufficient nor necessary condition for quality of democracy. On the contrary, the parsimonious solution shows that quality of democracy can be explained by both high levels of education and inversion of constitutional replacements and inversion of constitutional replacements, institutionalised party system and non-homogeneous society. Inversion of quality of democracy analysis indicated that constitutional replacements, together with other conditions, form sufficient conditions for inversion of quality of democracy.

The paper focuses on the Latin American perspective on modernity, especially on the Peruvian sociologist Anibal Quijano's notion of coloniality. Coloniality is explained as a theoret- ical framework for critical reflection of modernity with an emphasis on the forms of knowledge (episteme) and on non-Western, more specifically Latin American historical experiences and perspectives. The aim is to introduce some Latin American efforts to critically understand coloniality as the other face of modernity and to develop a distinctive critique of capitalism, globalisation and Eurocentrism in their historical dynamics, In the first part, the paper briefly introduces Latin America as a geocultural place and a object of social research in a historical perspective. Special attention is paid to the question of racial classification and authenticity. In the second part, the paper focuses on the notion of coloniality as it was conceptualised by A. Quijano and by other Latin American authors. In the third and fourth parts, the paper deals with the problem of coloniality in wider epistemic contexts of modern social sciences and in relation to the notion of alterity and to the question of decolonisation of social scientific thinking. The final discussion addresses some of inspirational and problematic points of this conception such as problems of decolonisation, intellectual dependency and critique, and the problem of conceptualisation of differences in scientific discourses.

The video game industry has been growing rapidly in the recent years, reaching almost 2 billion players worldwide and sometimes even exceeding profits and other numbers put up by such entertainment juggernauts as the Hollywood. It is safe to say that video-games have become an integral part of contemporary popculture, contributing to the formation of attitudes, especially among younger audiences (18–35 years old). This is especially poignant in the case of historical games, which have always been popular and have been representing one or another version of historical narration for years. Nevertheless, despite the immense popularity of videogames and their growing presence within contemporary culture, historians, political and social scientists have been often neglecting video game studies primarily because of its infancy and inadequacy to provide space for political reflection and argumentation. According to the skeptics, video games can only reflect the current tendencies within the order of neoliberalism prevailing in the world. However, the article contradicts this by proposing to treat this situation as an opportunity instead of an excuse – the fact that video games can reflect the injustices of today's world without providing criticism should act as a catalyst for further studies of political argumentation within the medium of video games, which in turn would contribute to further theorizations on the critical potential of video games in connection to politics. This is deemed especially important in the case of reconstructing historical narratives in the most popular video games, the majority of which focus on various historical instances of war. As a result, the first part of the article presents an analysis on both the potential and limitations of videogames to act as spaces for the commemoration of historical memory. The second part aims to ground the theoretical implications by considering to examples of video game industries – the United States and Russia – and techniques as well as directions that they employ in reconstructing the popular prosthetic memory related to wars in which these countries had participated. The article concludes with the idea that historical games can indeed act as a space for producing specific historical narratives oriented toward the popular memory. When it comes to American games, they mostly focus on presenting more personal stories regarding the heroic and virtuous American soldiers during a given War. This, supplemented by a diminished or exaggerated account of actions taken by other allies (as well as enemies) aims at whitewashing the American historical memory. Among the Russian games, however, personal identification through emotional storybuilding is much less pronounced. Its place is taken by focusing on the technological domination and de-personalized stories of bravery employed by the Russians and Soviets. To conclude, the article once again calls for more engagement with the medium of videogames from the side of social and political science as well as history. Video games have quickly become one of the main venues for younger demographic groups to get their first pieces of knowledge regarding history, politics, gender and other topics. The importance of this is understood not only by American but by Russian officials as well, which demands more research on the power of games and their critical potential. This engagement would allow for less political manipulation (especially in the case of historical games) and for a better understanding and fulfillment of the potential of video games.

The video game industry has been growing rapidly in the recent years, reaching almost 2 billion players worldwide and sometimes even exceeding profits and other numbers put up by such entertainment juggernauts as the Hollywood. It is safe to say that video-games have become an integral part of contemporary popculture, contributing to the formation of attitudes, especially among younger audiences (18–35 years old). This is especially poignant in the case of historical games, which have always been popular and have been representing one or another version of historical narration for years. Nevertheless, despite the immense popularity of videogames and their growing presence within contemporary culture, historians, political and social scientists have been often neglecting video game studies primarily because of its infancy and inadequacy to provide space for political reflection and argumentation. According to the skeptics, video games can only reflect the current tendencies within the order of neoliberalism prevailing in the world. However, the article contradicts this by proposing to treat this situation as an opportunity instead of an excuse – the fact that video games can reflect the injustices of today's world without providing criticism should act as a catalyst for further studies of political argumentation within the medium of video games, which in turn would contribute to further theorizations on the critical potential of video games in connection to politics. This is deemed especially important in the case of reconstructing historical narratives in the most popular video games, the majority of which focus on various historical instances of war. As a result, the first part of the article presents an analysis on both the potential and limitations of videogames to act as spaces for the commemoration of historical memory. The second part aims to ground the theoretical implications by considering to examples of video game industries – the United States and Russia – and techniques as well as directions that they employ in reconstructing the popular prosthetic memory related to wars in which these countries had participated. The article concludes with the idea that historical games can indeed act as a space for producing specific historical narratives oriented toward the popular memory. When it comes to American games, they mostly focus on presenting more personal stories regarding the heroic and virtuous American soldiers during a given War. This, supplemented by a diminished or exaggerated account of actions taken by other allies (as well as enemies) aims at whitewashing the American historical memory. Among the Russian games, however, personal identification through emotional storybuilding is much less pronounced. Its place is taken by focusing on the technological domination and de-personalized stories of bravery employed by the Russians and Soviets. To conclude, the article once again calls for more engagement with the medium of videogames from the side of social and political science as well as history. Video games have quickly become one of the main venues for younger demographic groups to get their first pieces of knowledge regarding history, politics, gender and other topics. The importance of this is understood not only by American but by Russian officials as well, which demands more research on the power of games and their critical potential. This engagement would allow for less political manipulation (especially in the case of historical games) and for a better understanding and fulfillment of the potential of video games.

The video game industry has been growing rapidly in the recent years, reaching almost 2 billion players worldwide and sometimes even exceeding profits and other numbers put up by such entertainment juggernauts as the Hollywood. It is safe to say that video-games have become an integral part of contemporary popculture, contributing to the formation of attitudes, especially among younger audiences (18–35 years old). This is especially poignant in the case of historical games, which have always been popular and have been representing one or another version of historical narration for years. Nevertheless, despite the immense popularity of videogames and their growing presence within contemporary culture, historians, political and social scientists have been often neglecting video game studies primarily because of its infancy and inadequacy to provide space for political reflection and argumentation. According to the skeptics, video games can only reflect the current tendencies within the order of neoliberalism prevailing in the world. However, the article contradicts this by proposing to treat this situation as an opportunity instead of an excuse – the fact that video games can reflect the injustices of today's world without providing criticism should act as a catalyst for further studies of political argumentation within the medium of video games, which in turn would contribute to further theorizations on the critical potential of video games in connection to politics. This is deemed especially important in the case of reconstructing historical narratives in the most popular video games, the majority of which focus on various historical instances of war. As a result, the first part of the article presents an analysis on both the potential and limitations of videogames to act as spaces for the commemoration of historical memory. The second part aims to ground the theoretical implications by considering to examples of video game industries – the United States and Russia – and techniques as well as directions that they employ in reconstructing the popular prosthetic memory related to wars in which these countries had participated. The article concludes with the idea that historical games can indeed act as a space for producing specific historical narratives oriented toward the popular memory. When it comes to American games, they mostly focus on presenting more personal stories regarding the heroic and virtuous American soldiers during a given War. This, supplemented by a diminished or exaggerated account of actions taken by other allies (as well as enemies) aims at whitewashing the American historical memory. Among the Russian games, however, personal identification through emotional storybuilding is much less pronounced. Its place is taken by focusing on the technological domination and de-personalized stories of bravery employed by the Russians and Soviets. To conclude, the article once again calls for more engagement with the medium of videogames from the side of social and political science as well as history. Video games have quickly become one of the main venues for younger demographic groups to get their first pieces of knowledge regarding history, politics, gender and other topics. The importance of this is understood not only by American but by Russian officials as well, which demands more research on the power of games and their critical potential. This engagement would allow for less political manipulation (especially in the case of historical games) and for a better understanding and fulfillment of the potential of video games.

The video game industry has been growing rapidly in the recent years, reaching almost 2 billion players worldwide and sometimes even exceeding profits and other numbers put up by such entertainment juggernauts as the Hollywood. It is safe to say that video-games have become an integral part of contemporary popculture, contributing to the formation of attitudes, especially among younger audiences (18–35 years old). This is especially poignant in the case of historical games, which have always been popular and have been representing one or another version of historical narration for years. Nevertheless, despite the immense popularity of videogames and their growing presence within contemporary culture, historians, political and social scientists have been often neglecting video game studies primarily because of its infancy and inadequacy to provide space for political reflection and argumentation. According to the skeptics, video games can only reflect the current tendencies within the order of neoliberalism prevailing in the world. However, the article contradicts this by proposing to treat this situation as an opportunity instead of an excuse – the fact that video games can reflect the injustices of today's world without providing criticism should act as a catalyst for further studies of political argumentation within the medium of video games, which in turn would contribute to further theorizations on the critical potential of video games in connection to politics. This is deemed especially important in the case of reconstructing historical narratives in the most popular video games, the majority of which focus on various historical instances of war. As a result, the first part of the article presents an analysis on both the potential and limitations of videogames to act as spaces for the commemoration of historical memory. The second part aims to ground the theoretical implications by considering to examples of video game industries – the United States and Russia – and techniques as well as directions that they employ in reconstructing the popular prosthetic memory related to wars in which these countries had participated. The article concludes with the idea that historical games can indeed act as a space for producing specific historical narratives oriented toward the popular memory. When it comes to American games, they mostly focus on presenting more personal stories regarding the heroic and virtuous American soldiers during a given War. This, supplemented by a diminished or exaggerated account of actions taken by other allies (as well as enemies) aims at whitewashing the American historical memory. Among the Russian games, however, personal identification through emotional storybuilding is much less pronounced. Its place is taken by focusing on the technological domination and de-personalized stories of bravery employed by the Russians and Soviets. To conclude, the article once again calls for more engagement with the medium of videogames from the side of social and political science as well as history. Video games have quickly become one of the main venues for younger demographic groups to get their first pieces of knowledge regarding history, politics, gender and other topics. The importance of this is understood not only by American but by Russian officials as well, which demands more research on the power of games and their critical potential. This engagement would allow for less political manipulation (especially in the case of historical games) and for a better understanding and fulfillment of the potential of video games.