Héctor Herrera Cajas

Héctor Enrique Herrera Cajas (13 September 1930 – 6 October 1997) was a Chilean historian whose specialty was Byzantinistics.

In this Spanish name, the first or paternal surname is Herrera and the second or maternal family name is Cajas.
Héctor Herrera Cajas
Herrera Cajas as Universidad Metropolitana de Ciencias de la Educacion (UMCE) Rector (1986–1989).
Born
Héctor Enrique Herrera Cajas

(1930-09-13)13 September 1930[1]
Pelequén, Chile
Died (aged 67)[1][2]
Vina del Mar, Chile[1]
CitizenshipChile
Alma mater
Spouse(s)
  • Ivone Lavanchy
    ​
    (m. 1967)​
Scientific career
FieldsHistory of Byzantine Empire
History of mentalities
Medieval history
Cultural history
Art history
History of Foreign Affairs
InstitutionsPontifical Catholic University of Valparaíso (1954-1997)
University of Educational Sciences (1986-1989)
Doctoral studentsGabriel Salazar (1960)
Héctor Herrera Cajas

Disciple of Greek historian Fotios Malleros,[3] he is considered by experts as the first Latin American Byzantinist.[3] His works on history of Byzantium specifically addressing two areas: foreign relations and Byzantine art.[3] At Universidad de Chile, his alma mater,[4] he taught regular courses and was Universidad de Chile Center for Byzantine and Neohellenic Studies co-founder, Latin America's only institution of its kind.[5] Later, he was a professor at Pontificia Universidad Católica de Valparaíso (PUCV) and Pontificia Universidad Católica de Chile (PUC) since 1954.[6]

Among the many works published by Herrera Cajas, one of his more important articles are "Tacitus' Germany. The problem of the meaning of the shield" (1957) and "Res Privata–Res publica–Imperium" (1977).[7] The first article cited is considered by experts as a pioneering study of history of mentalities in Chilean historiography.[7] There, he thoroughly examines Tacitus work in order to analyze what symbolized the shield in early Germans.[7] Since this he project their customs towards medieval history.[7] In words of his disciple José Marín, he makes "the source speak in a really remarkable way, since Tacitus himself says little about the subject in question".[7] Meanwhile, the second mentioned article examines in a conceptual way the Roman institution's trajectory since its foundation in 753 B.C. until the fall of the Western Roman Empire.[7] In work development, it addresses private world particularities and its relationship with public institutions that, at Empire's end, would perish to re-privatize themselves socially.[7] This re-privatization, exposed Herrera, occurred due to influence exerted then by Germanic peoples with their private institutions and completely discards the theories of rupture or continuity between one world and another.[8]

Since 1958, Herrera Cajas studied Byzantine Civilization topics as its imperial ideology foundations, its relations with Church, art as one of its central elements, its imperial power symbols, the palatial ceremonial or its dynamics in its foreign affairs mainly with the Frankish Kingdom and Abbasid Caliphate.[8] Among his most notable works are "Imperial power symbology in Byzantium: the crowns' earrings" (1993–1996) or "The Eurasian steppes: a peculiar historical space" (1982), a work that has as putative daughter "The steppe towns and Byzantine art foundation: from tent to Christian church" (1990).[8]

He was Universidad Metropolitana de Ciencias de la Educacion (UMCE) Rector[9] (1986–1989).[5][1] There he founded the Classical Studies Center. A few days after his death, Universidad Finis Terrae opened the celebration of Jornadas de Historia Héctor Herrera Cajas.[lower-alpha 1][1] In 1989 he was accepted as a full member of Academia Chilena de la Historia.[10] Since November 1997, PUCV History Institute's main classroom holds his name.[1]

Among his influenced students is National History Prize, Gabriel Salazar, who in 2006, year he received the award, after affirming Mario Góngora was influential in him "for his academic quality"[11] maintained that he preferred Herrera Cajas "for his human quality and his quality in the way he used to make lessons".[11] This appreciation wasn't exempt from antagonistic political thought between both,[11] since Salazar was a MIR member while Herrera Cajas was a staunch opponent to 1960s rebel movements. Likewise, once military dictatorship (1973–1990) occurred, during its course he was an ally of Chilean Ministry of Education doctrinal line at a time when the institution was aligned with General Augusto Pinochet.[12]

Biography & Academic career

Early life and beginnings: 1930–1953
Pontifical Catholic University of Valparaíso Casa Central, first headquarter of the current PUCV Institute of History.

Born in Pelequén, town located on south of Capital city Santiago,[13] he made his first studies at Hermanos Maristas School from San Fernando, Libertador General Bernardo O'Higgins Region.[13] There, he highlighted as outstanding student with drawing skills according to their marks report.[13] Being very young his teaching vocation was already manifested, so that during his last years in school he served as a mathematics teacher in an afternoon establishment.[13]

He moved to Santiago once finished his high-school education and in 1948 he joined Universidad de Chile,[3] when he graduated from there in 1953 as History, Geography and Social Sciences Teacher. Apart his regular and compulsory courses, he devoted interest, time, and enthusiasm towards study of languages, specifically Latin, Greek, German and even Sanskrit.[13] In addition, he became an English, French and Italian fluent speaker.[13] He also was interested in Chinese, Arab and Russian, but he didn't reach to dominate them.[13] His philology studies were decisive in his intellectual training. Around his classes, according to José Marín (one of his students and close friend in his life),[14] the etymology of words used to were key in his narration of history.[13] During his undergraduate period, Herrera was notably influenced by teachers like Eugenio Pereira, Mario Góngora,[lower-alpha 2] Juan Gómez Millas or Fotios Malleros.[13]

Arrival to PUCV and rice: 1953–1973
The Dumbarton Oaks compound.

In 1953, Pontificia Universidad Católica de Valparaíso (PUCV) hired him with the goal to organize its then nascent History Institute.[3][15] In 1960, he became PUCV Faculty of Philosophy and Education Dean[2] and, default, Colegio Rubén Castro Rector[2] due to that institution's dependence from Faculty already mentioned.[2]

He continued his studies in Germany (1957–1958), where he visited several universities.[6] On his return, and after having married Mrs. Ivonne Lavanchy, a member of the Fulbright Commission in 1967, he traveled to Washington DC to dedicate to research for seven months at the Dumbarton Oaks, world's most important Byzantine study center.[6] There, he met prominent Byzantinists.[6] The following year, accompanied by his family, he traveled to France, where he obtained his PhD at University of Bordeaux.[6] That year, Herrera was a May 68 witness and, by the way, his epistolary shows how he tenaciously opposed the so-called “Reform” that parallelly was carried out in Chile.[6] This reform was promoted by christian-democrat government of President Eduardo Frei Montalva (DC), whose party was involved in 1968 PUCV Rector Elections. This election had as candidates to Alberto Vial, near to Achitecture, and Raúl Allard Newmann (DC), the future winner. Despite his reform opposition, according to Alejandro Guzmán Brito in 2013 Roman Studies Week, he supported Vial through his collaboration with Oscar Godoy, with whom he met in Arica.[16]

Academic maturity: 1973–1986
Cover of Roman Studies Week first volume published in 1977.

Despite his discomfort in then-rebellious France, he finished his thesis on Byzantine Empire international relations during migration period.[1] This work was published in 1972 in Santiago by Universidad de Chile Center for Byzantine and Neohellenic Studies, being Chile's first work of its kind published as well as in Latin America,[1] which in Marín words: "It's a study of great intellectual rigor, with an impeccable critical apparatus which all existing sources for the subject are cited and commented; in short, it's a highest level research which has deservedly placed its author among most important Byzantinists of (20th) century second half".[1] His thesis was the only one work in Spanish language which German historian Günther Weiss included in his specialized bibliographic repertoire. This includes everything relevant that occurred in Byzantinistics between 1968 and 1985. Weiss points out: "On Byzantine and Neohellenic Studies Centre publication in Santiago, scholar Professor Héctor Herrera Cajas presents all the (Byzantine) important diplomatic relations at great migrations time, treated from Persian border to Danube. The text is worked directly from sources and illustrates very well each moment's political background. Byzantine diplomacy oscillates between demand for universality, and harshest, often painful and distressing".[1] It should be noted for other works included in his repertoire, Weiss hardly makes a comment on a few words or, at most, a phrase.[1]

In 1973, at PUCV he released Roman Studies Week which is currently held every one year and has become one of Latin America's most prestigious academic exchange relative to History of ancient Rome.[17] Herrera presented works in each of the seasons of Roman Studies Week celebrated between 1973 and 1997. It occurred the same with Medieval Studies Colloquia, which since 1990 has been held every two years in Chillán.[1] In 1976, the PUCV Federation of Students elected him as "best teacher".[1]

In 1986, XVII Byzantine International Congress' Administrative Committee, held in Dumbarton Oaks, accepted his presentation on "The Steppe Peoples and Byzantine Art Formation: From the Tent to Christian Church", but its author didn't could attend to read it.

UMCE Rectorate: 1986–1989

In 1986, he was appointed by authorities as the Rector of Universidad Metropolitana de Ciencias de la Educación for a period of three years according to Decree No. 754 of August 22 of that year.[18]

According to a note corresponding to No. 159 Edition of Analysis Magazine (opposed to Pinochet), his rectorate had to face the alleged controversy of discriminatory practices engaging towards the admission and permanence of students.[19] According to testimonies, its indirect restrictions were based on measures such as the requirement of an annual tuition of $15,000.[19] This amount made it, for a good number of students, practically inaccessible entering the institution. Likewise, he was criticized for applying an additional Spanish test, which result was weighted in an extra way to Academic Aptitude Test score.[19] Likewise, he is accused of having promoted a moral and psychological assessment test whose evaluation verified the "reviewing the political background of the students" according to Alejandro Millán, then president of UMCE's Visual Arts Student Center.[19] These reasons explain that current academics from that university, such as Luis Rubilar Solís, describe Herrera as a "repressor par excellence".[20]

Regarding budgeting, another questioned measure of Herrera was the School of Philosophy closure, academic unit that stopped receiving students from the year when Herrera was appointed as the university's highest authority.[19] To the above, there were confusing cases of exonerations that involved speeches at public events.[19] This situation would have directly affected not only student leaders but also academics and civil servants. In his detractors' opinion, the financial reasons given by his rectorate are not convincing considering that he inherited the surplus budget of 1985, that is, $700 million that were used to build two new casinos.[19]

On April 25, 1989, Herrera Cajas submitted his resignation from charge according Decree No. 341 provisions.[21]

Later life and death: 1990–1997

In 1989, he was accepted as Chilean Academy of History's Full Member. In 1992, the Government of Greece decorated him as Commander of the Order of the Phoenix in appreciation for permanent work of Greek culture spreading values in our country. In 1995, now officially invited by the Government of Greece, he visited Balkans Peninsula's country, having the opportunity to personally admire the most important Byzantine monuments. During that trip he met Nicolas Oikonomides, then Director of Center for Byzantine Studies in Athens and who, later, would write commendable words of remembrance, which were published in the book Dimensions of Byzantine Culture (1998).

On October 6, 1997, he died[1] of myocardial infarction at Vina del Mar.[1]

The Italian historian, Umberto Laffi, in a condolences letter sent to then PUCV Rector, Bernardo Donoso, stated:

"The sad news of Prof. Héctor Herrera death has deeply moved us. His loss is a severe blow to Universidad Católica de Valparaíso and, more generally, to Ancient History in Chile, and leaves a feeling of deep affliction in those of us who were fortunate enough to enjoy its high human qualities on memorable occasions. The Roman Studies Week, which he founded and continued to organize with self-denial and a high concept of value of classic studies for many years, constitute a lasting monument that has our universities linked in a scientific set of profitable relationships and exchanges. The efforts that we will continue dedicating together with pursuit of his work will represent fairest tribute to his memory".[17]

Historical thought

The Historiography of Herrera Cajas is hegemonized by a philosophy linked to religious-spiritual transcendence,[22] whose emphasis is explained by using this theoretical framework to globally study the reality of human culture (both abstract and material), which, besides, must include an interdisciplinary look that gives a «good sense»[23] to the historical narrative from «different paths» that form a «same sense»,[24] that is, from different meanings of morality (practices of a culture) consistent with a universal Christian ethics (philosophical foundation of these practices). The circumstantial reasons that motivate the author to opt for that perspective are found in his intellectual concerns inspired by the faith of the priests (or "fathers") of the Catholic Church and enriched by his contact with the work of religious authors such as Henri Marrou, Eric Dardel or the theologian Jean Daniélou,[25] all of them French intellectuals.

According to Paola Corti, scholar and adept to Herrera Cajas' thought,[26] one of the greatest priorities of this historian would lie in the search for the «(...) mystery of the unity of history, the mystery of the origin, the end of she, and finally, Mysteries of the Lord himself of History; the mystery of God (...)».[27] In order to justify those judgments regarding the author's work, Corti uses as a methodology to make dialogue a conference by Herrera Cajas and two articles by the same historian where his main idea is that for «the definitive conquest of history»[28] one must even overcoming «the most complex formal investigation»[24] in order to seek to enter into the Zeitgeist that imbues historical subject, an exercise that Herrera interprets from transcendence as the possibility of «opening up to infinity» and «opening up to the mystery of the eternity».[29] For this reason, the deontology (ethical duty) in Herrera Cajas would point out that the historian's attitude should be based on respect and humility, since values system that both project respectively is based on both the special valuation of the processes, characters or facts such as the knowledge of our own limitations and weaknesses in the face of these elements, reason why Herrera Cajas is devoted to the following Albertus Magnus quote: «we are dwarfs perched on the shoulders of giants».[30][31] This quote, which metaphorizes the sense of humility that the researcher must have, also implies that the historian must strive to be sufficiently cultured and humanist[31] to take advantage of the panoramic vision to which he has access. That is why Herrera Cajas declared himself a critic of historical materialism, a Marxist method of analysis that he considered only remained in the earthly form of power and its dimensions,[23] which, instead giving real importance to everyday life in historiography, they made a myriad of sources a method to prioritize a routine narrative different from the spirit of the previous concept of «everyday life».[32]

Political views

National–conservatism

Although he was not a member of any political party, Professor Herrera supported ibañismo during 1950s. Likewise, in the 1964 presidential elections, he assumed directive functions in nationalist candidate Jorge Prat's campaign,[33] the grandson of Chilean national hero Arturo Prat Chacon and former collaborator of the second government of General Carlos Ibanez del Campo (1952–1958), administration where he was member of anticommunist faction of a national-popular government that had two phases: a) one of a statist poliices[34] that received support from the Chilean Socialist Party[35][36] and was close to Peronism (1953–1955),[37][38][39] and b) another marked by proto–neoliberal economic reforms linked to the Klein-Saks Mission (1955–1958).[40]

Years later, between 1973 and 1990, Herrera Cajas was a collaborator of Gral. Augusto Pinochet dictatorship's educational policy,[12] who —through Military Junta— decided to take on free market reforms that neither Ibáñez nor the centre–right President Jorge Alessandri (1958–1964) were determined to apply. Thus, the initial nationalist line of the 1974 curricular framework was later contradicted by neoliberal economic principles enshrined by the Military Junta in the 1980 Constitution. However, during the entire regime there was no major contradiction in the anti-Marxist narrative, which was consensual between classical Western values and the predominance of civic duties over rights (then curtailed).[12] Proof of Herrera Cajas' consonance with at least two of these three points (except anti-Marxism) are given by two of his testimonies in a seminar carried out in September 1987 and entitled "The role of culture in the new institutionality". In that instance participated prominent politicians from the Old Republic (1925–1973) such as Mario Arnello Romo, former political leader of the National Party (1966–1973) and, at that time, professor of DIBAM (Spanish acronym of National Service of Cultural Heritage).[12] Here Herrera declared:

To be aware of what country and nation are, it is necessary to reach a certain level of historical existence. This is due that not all peoples fully understand what it means to belong to a nation, because this occurs to the extent that it feels there is something that one has to defend, because it identifies with its own being that is what we call 'the national being'[12]

According to Isabel Jara Hinojosa, source's author that accredits the statements, in her referenced article "Nationalism and artistic-cultural policy of the Chilean dictatorship: the secretariat of cultural relations", Herrera Cajas in the first appointment would show an "evident Francoist spirit"[12] which, in his opinion, was reinforced when he later delved into the concept of tradition.[12] On that concept where Herrera emphasizes to give importance of national duty value, he specifically states:

To be aware of what country and nation are, it is necessary to reach a certain level of historical existence. This is due to the fact that not all peoples fully understand what it means to belong to a nation, because this occurs to the extent that it feels that there is something that one has to defend, because it identifies with its own being that is what we call 'the national being'.[12]

Christian humanism

He was a promotor of Christian moral of jesuits which founded the Pontifical Catholic University of Valparaíso in 1928, so that he thoughts:

with Jesuits there were produced the first signs of change. They discussed the meaning, the mission or the distinctiveness of the Catholic University of Valparaíso in the national context, they spoke of raising the academic level, ordering the careers and modernizing; they wanted to regulate, fix and structure.[41]

Scholar legacy

This section aims to bring together the most varied appreciations of his pupils, that is, various historians who, having formed different epistemological or political-ideological conceptions, recognize the teaching work that Herrera Cajas projected in his professional career.

Impression of his disciples
Eduardo Cavieres, 2008 Chilean History Prize.

Eduardo Cavieres

Historian Eduardo Cavieres, student and assistant of Herrera Cajas at Pontifical Catholic University of Valparaíso History Institute, told about his teacher:

"I believe Mr. Héctor Herrera exercised on me a way of being a teacher in a very limited field like theory of History. What defined me within the Institute of History was his theory of History".

Gabriel Salazar
Marxist historian and 2006 Chilean Historiy Prize, Gabriel Salazar, was assistant of Herrera Cajas during his years at university.

Historian Gabriel Salazar, assistant of Herrera Cajas at Universidad de Chile, highlighted the human quality of his teacher and his way to teach the lessons despite his different political positions.

"He taught me that in human relationships we should being careful, refined and, somehow, artistic. That is very important for education and very important for the interpretation of History where we should finding sensible human things and not only the fact. I learned this from him and I recognize it despite he was a fucking fascist [sic]. I also respect that he had recognized the talent of leftist assistants; it was an honor to work with a teacher like him".[11][42]

José Marín

Marín, his aforementioned disciple and friend, as well as an academic at the PUCV Institute of History, maintains about Herrera:

"(...) he felt more comfortable teaching —and in his classes he used to gave a full account of his research— than sitting and writing. He liked the action and tension generated in each class, as well as the contact with the students. His students remember with admiration and appreciation his stately demeanor, his powerful voice, the deep and inspired word, the conceptual rigor and, above all, the affection with which he dictated his lessons. The message was always clear: the teacher's work is serious —as well as joyful—, rigorous and dignified.[1]

Roman Studies Week
Herrera Cajas and his colleagues in an official photo of the Roman Studies Week.

The Roman Studies Weeks became one of the great milestones in Herrera Cajas academic career considering he made of that instance a unique space in Chile and the international concert. As there were not enough researchers dedicated to this area of knowledge, these conferences meant a meeting space for both those seeking to disseminate their knowledge and for those who were not specialists in the field and had some interest.

This crossed national borders and attracted specialists from places like Argentina, Brazil or Europe, for example, professors Cesare Letta, Narciso Santos Yanguas or Umberto Laffi.

Locally, this academic instance has influenced his disciples formed at PUCV Institute of History or other academic units at other Chilean universities. Among them we can count Marín, Raúl Buono-Core, Luis Rojas Donat or Alejandro Bancalari.

Works

Books

Articles
  • La Germania de Tácito. El problema del significado del escudo (1957)[lower-alpha 3]
  • El Chou-King y la concepción del poder real (1953)
  • Acerca del Duelo (1955)
  • El problema del significado del escudo en La Germania de Tácito (1957)
  • Las relaciones internacionales del Imperio Bizantino (1958)
  • El Presente, tiempo de la acción (1963)
  • Engaño y desengaño en la historiografía actual (1969)
  • Synésios de Cirene. Un crítico del Imperio (1970)
  • Dagoberto y Heraclio. Un capítulo de Historia Diplomática (1971)
  • La caída del Imperio Romano en Occidente (1976)
  • Res privata-Res publica-Imperium (1977)
  • San Benito y la formación de Occidente (1980)
  • Bizancio y la formación de Rusia (Los tratados bizantino-rusos del s. X) (1982)
  • Las estepas euroasiáticas. Un peculiar espacio histórico (1982)
  • El sentido de la crisis en Occidente (1983)
  • Apelación a la Historia en el De Officiis de Cicerón (1984)
  • Los orígenes del arte bizantino, ensayo sobre la formación del arte cristiano (1985)
  • Aproximación al Espíritu Imperial Bizantino (1986)
  • Temas de Claudiano (1986)
  • La Constitución del ámbito cívico en el Mundo Grecorromano (1986)
  • Una utopía medievalː la "Orden Nueva" concebida por Joachim of Fiore (1988)
  • El totalitarismo como persistencia de la mentalidad primitiva (1988)
  • José Ignacio Víctor Eyzaguirre, Historiador (1989)
  • Los pueblos de las estepas y la formación del arte bizantino. De la tienda a la iglesia cristiana (1990)
  • Notas sobre el significado de la guerra (1990)
  • La arquitectura del "Discurso sobre la Historia Universal" de Bossuet (1990)
  • Los estudios superiores en Bizancio (1990–1992)
  • Los árabes y el Islam (1991)
  • La Espiritualidad Bizantina (1993)
  • La Doctrina Gelasiana (1994)
  • La idea imperial bizantinaː representación y concentración del poder (1995)
  • La espiritualidad bizantina en el arte (1995)
  • Simbología política del poder imperial en Bizancioː los pendientes de las coronas (1993–1996)
  • Príncipe e Imperio en el panegírico de Trajano de Plinio el Joven (1996)
  • El Milenarismo en la Historia Antigua y Medieval (1996)
  • Fiestas imperiales en Constantinopla (1997)
  • Cómo leer a Floro (1998)
  • Lo cotidiano, ayer y hoy, aquí y allá (1997–1998)
  • Ética y educación. Una reflexión sobre los valores en nuestra sociedad (1998)
  • San Benito y el Ordo Romano (1999)

See also

Notes
  1. In English means Héctor Herrera Cajas History Weeks.
  2. Héctor Herrera was Mario Góngora's assistant.
  3. It was re–edited in 1995.

References
  1. "Héctor Herrera Cajas". Jmarin.jimdofree.com. Retrieved 7 May 2020.
  2. "Homenaje a Héctor Herrera Cajas (QEPD) XXV Semana de Estudios Romanos (PUCV) 2013". YouTube. 29 September 2013. Retrieved 6 May 2020.
  3. Marín, Pezoa & Widow 2009, p. 5.
  4. Marín, Pezoa & Widow 2009, p. 4.
  5. Marín, Pezoa & Widow 2009, p. 20.
  6. Marín, Pezoa & Widow 2009, p. 18.
  7. Marín, Pezoa & Widow 2009, p. 22.
  8. Marín, Pezoa & Widow 2009, p. 23.
  9. "Héctor Herrera Cajas". El Mercurio de Valparaíso. 17 April 2009. Retrieved 6 May 2020.
  10. Marín, Pezoa & Widow 2009, p. 21.
  11. "Entrevista a Gabriel Salazar. Semblanza personal y su visión de la historia" (PDF). Centro de Estudios Miguel Enríquez. 3 January 2006. Retrieved 13 May 2020.
  12. "Nacionalismo y política artístico-cultural de la dictadura chilena: la secretaría de relaciones culturales". Journals Open Editions. 25 January 2016. Retrieved 13 May 2020.
  13. Marín, Pezoa & Widow 2009, p. 17.
  14. "Con homenaje al Dr. Herrera Cajas Instituto de Historia inauguró XXI Jornadas Medievales". Pontificia Universidad Católica de Valparaíso. 30 August 2017. Retrieved 8 May 2020.
  15. Buono-Core Varas 2004, p. 70.
  16. Homenaje a Héctor Herrera Cajas XXV; Minute 17:04
  17. Marín, Pezoa & Widow 2009, p. 19.
  18. "DTO-754 22-AGO-1986 Ministerio de Educación, Subsecretaría de Educación". Ley Chile - Biblioteca del Congreso Nacional (in Spanish). 22 August 1986. Retrieved 14 May 2020.
  19. Análisis Magazine nº159; Page 16. Semanal Edition from January 27 to February 16. For the article's specific reading about Herrera Cajas Rectorate, see slide 119/634 in this PDF document of Memoria Chilena.
  20. Rubilar Solís 2009, p. 49.
  21. "DTO-341 08-AGO-1989 Ministerio de Educación, Subsecretaría de Eduacación". Ley Chile - Biblioteca del Congreso Nacional (in Spanish). 8 August 1989. Retrieved 14 May 2020.
  22. Corti 2009, p. 21.
  23. Corti 2009, p. 18.
  24. Corti 2009, p. 19.
  25. Corti 2009, p. 15.
  26. Corti 2009, p. 13–14.
  27. Corti 2009, p. 16.
  28. Herrera Cajas 1988, p. 140–141.
  29. Herrera Cajas 1985, p. 148.
  30. Corti 2009, p. 13.
  31. Corti 2009, p. 17.
  32. Corti 2009, p. 20.
  33. Widow 2009, p. 30.
  34. Moulián 2006, p. 160-165.
  35. Salazar 2010, p. 88.
  36. Salazar 2010, p. 171.
  37. Torres Duijisin 2014, pp. 57.
  38. Vitale 1998, pp. 337.
  39. See the "Confidential letter from Carlos Ibáñez to Juan Domingo Perón" (released in May 1953 by Chilean right-wing newspaper El Mercurio) that scholar Isabel Torres Duijisin shows in his footnote n°62 in the page 57 of his book. In that letter, Ibanez registers his close relationship with Colonel Perón. However, there Ibanez tolds him that his social and laboral proposals were not possibles in his second government, but they were possible in his first administration (the brief de facto dictatorship of 1927–1931).
  40. Moulián 2006, p. 165-168.
  41. Buono-Core 2004, p. x.
  42. The original fragment contains idioms from Chilean colloquial Spanish. There, Salazar originally says: "El tipo me enseñó que en las relaciones humanas hay que ser delicado, hay que ser fino, artístico de alguna manera. Y eso es muy importante en la educación y muy importante en la interpretación de la Historia, la fineza de encontrar lo humano, no el dato puro y frío sino la sensibilidad y eso yo lo recogí de él y se lo reconozco a pesar de que es un fascista de mierda [sic], pero el tipo era capaz de reconocer el talento de sus ayudantes que fueron izquierdistas (...) yo me saco el sombrero pensando en lo que era ser ayudante de un personaje como ese".

Further reading
  • Buono-Core Varas, Raúl (2004). Pontificia Universidad Católica de Valparaíso: Desde su fundación hasta la reforma 1928–1973. Un espíritu, una identidad. Tomo I. Ediciones Universitarias de Valparaíso.
  • Estrada, Baldomero (2018). Pontificia Universidad Católica de Valparaíso. 90 años de Historia 1928–2018. Ediciones Universitarias de Valparaíso.
  • Fernández Escobar, Dionisio (2018). «Memoria Histórica de la Universidad. Pontificia Universidad Católica de Valparaíso». Ediciones Universitarias de Valparaíso. ISBN 978-956-17-0802-0.
  • Herrera Cajas, Héctor (1988). «Dimensiones de la Responsabilidad Educacional». Editorial Universitaria. ISBN 9788483402818.
  • Moulián, Tomás (2006). «Fracturas. De Pedro Aguirre Cerda a Salvador Allende (1938-1973)». LOM. ISBN 9568410392.
  • Robertson, Erwin (1997). «Homenaje a Héctor Herrera Cajas». Limes: Revista de Estudios Clásicos 9: 14-5.
  • Rubilar Solís, Luis (2012). «Universidad Metropolitana de Ciencias de la Educación (Ex-Pedagógico), 1889–2010». Publicaciones UMCE. ISBN 978-956-7062-70-6.
  • Salazar, Gabriel (2010). «Conversaciones con Carlos Altamirano». Debate. ISBN 9568410392.
  • Torres Dujisin, Isabel (2014). «La crisis del sistema democrático: las elecciones presidenciales y los proyectos políticos excluyentes: Chile 1958–1970». Editorial Universitaria. ISBN 9561124254.
  • Vitale, Luis (1998). «Interpretación marxista de la historia de Chile». LOM. ISBN 9789560002488.
  • Widow, José; Pezoa, Álvaro; Marín, José Luis (2009). Un Magisterio Vital: Historia, Educación y Cultura. Homenaje a Héctor Herrera Cajas. Editorial Universitaria.
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