Héctor Herrera Cajas
[7] Herrera argued that this re-privatization occurred due to the influence of Germanic peoples with their private institutions, and he discarded theories of rupture or continuity between one world and another.
[a][1] In 1989, he had been accepted as a full member of Academia Chilena de la Historia[10] and, since November 1997, the main classroom of the PUCV History Institute was named after him.
[13] During his undergraduate period, Herrera was influenced by teachers like Eugenio Pereira, Mario Góngora,[b] Juan Gómez Millas and Fotios Malleros.
[6] A year earlier, accompanied by his family, Herrera had traveled to France on a scholarship obtained after successful negotiations with the Cultural Attaché of the French embassy in Chile: M.
According to Herrera, among "favorable factors" which allowed him to present his thesis project to the French university was the "fraternal friendship" with Professor Rómulo Santana,[17] who encouraged him to undertake the task and who helped him "to resolve any difficulties that may arise, lavishing [the faculty] with his enthusiastic advice".
[17] Santana's connection with the University of Bordeaux meant that Herrera could obtain an "invitation from the German Academic Exchange Service (DAAD) to visit Germany" and meet with professors such as Franz Altheim or Rubin, whose advice he described as valuable.
[17] Similarly, his Fulbright scholarship allowed him to enrich the bases of his research, which was complemented by his bibliography from access to PUCV, PUC and his alma mater libraries, for which he gave special thanks to their respective rectors.
Despite his opposition to the reform, according to Alejandro Guzmán Brito in 2013 Roman Studies Week, Herrera supported Vial through his collaboration with Oscar Godoy, with whom he met in Arica.
"[1] Herrera's thesis was the only work in the Spanish language which German historian Günther Weiss included in his specialized bibliographic repertoire, which covered everything relevant that occurred in Byzantinistics between 1968 and 1985.
"[1] In 1973 at PUCV, Herrera launched Roman Studies Week, which is held every year and has become one of Latin America's most prestigious academic exchanges relative to the history of ancient Rome.
159 Edition of Analysis Magazine (opposed to Pinochet), Herrera's rectorate had to face the alleged controversy of discriminatory practices towards the admission and permanence of students.
[22] In regards to budgeting, another faculty member questioned one of Herrera's measures when the School of Philosophy was closed, an academic unit that had stopped receiving students since the year when he was appointed as the university's highest authority.
[29] To justify those judgments regarding the author's work, Corti as a methodology to make a dialogue or conference by Herrera from two articles, where his main idea is that for "the definitive conquest of history",[30] one must even overcoming "the most complex formal investigation"[26] to seek to enter the zeitgeist that imbues historical subject.
In the 1964 presidential elections, he assumed directive functions in nationalist candidate Jorge Prat's campaign[34] in an administration where he was a member of the anticommunist faction of a national-popular government that had two phases: one of a statist policies[35] that received support from the Chilean Socialist Party[36][37] and was close to Peronism (1953–1955),[38][39][40] and another marked by proto–neoliberal economic reforms linked to the Klein-Saks Mission (1955–1958).
Augusto Pinochet dictatorship's educational policy—[12]through military junta—decided to take on free-market reforms that neither Ibáñez nor Jorge Alessandri wanted to apply, and the initial nationalist line of the 1974 curricular framework was later contradicted by neoliberal economic principles enshrined by the junta in the 1980 Constitution.
[12] There Herrera declared: A true homeland is made up more of the dead people than of the living people, and we are the current representatives of those generations...[12]According to Isabel Jara Hinojosa, the author that accredits the statements,[c] Herrera showed an "evident Francoist spirit" in the first appointment[12] which, in his opinion, was reinforced when he later talked about the concept of tradition,[12] where he states: To be aware of what country and nation are, it's necessary to reach a certain level of historical existence.
