You do not currently have permission to view the full text for this document. Please sign in to an account with an active subscription or contact support.
Hernández presents an investigation of the memory of Peru, based on the research and study of intelligible facts, which in their testimonial capacity, their syntax, or their imagery, provide the necessary details for constructing a relational theory of the historical structures of Peruvian society and the mental structures present in those contexts. He maintains that his approach is that of a reading since the facts, texts, documents, and even the monuments which underpin his ideas and arguments are read from a position which is cut through by a perspective. In this complex, many-faceted and erudite reading, Hernández analyses the different stages of Peruvian memory, and recovers interesting links between psychoanalysis, archeology, ethnography and art. His analysis brings together written documents, historical archives, monumental stones, paintings and photographs of the time. In all these the evidence he researches is highly complex and varied, and he applies to this material a multi-focal perspective. He considers that the diversity of his material must be compounded by the variety of focuses he proposes, which include anthropological, social, political and historical comparisons, along with a detailed analysis of the prevailing belief systems in each historical period being analysed. In this last respect, the author researches the relationship between socio-historical reality and corresponding mental structures, and to that end the recourse to psychoanalytic theory lends greater depth to his study.
Max Hernández realizes an in-depth memory exercise. His review of Peruvian history extends from Chavín culture to his preoccupations with the future of the Peruvian nation, of Latin America and of the planet. His thinking is structured according to a complex viewpoint which marries the principle of historical, political and cultural inflection to a narrative position, as a chronicle, encountering and describing trends of belief in each period. The complexity of this pe