The present thesis is an overview of the various ways in which, historically, autobiographies have been read--both by their authors and their readers--as communally representative texts. Its starting point is the observation that the claim of a representative status is as prevalent in autobiographical texts as the claim of singularity. More often than not, autobiographers set out to recount their lives because they believe it to be sufficiently representative. Such an increased preoccupation with the autobiographer's representativity does not necessarily mean, of course, a decreased fascination with idiosyncrasy. On the contrary, I argue that autobiographical representativity and autobiographical individuation mutually presuppose each other. In order to explore this seeming paradox between singularity and representativity, I study autobiographers' and readers' explicit claims and assignments of representativity. As I argue, what generates claims of communal autobiographical representativity in the first place is the (contested) assumption that autobiographical narratives stand for people in a more direct sense than other narratives do: if my autobiography represents me, and I represent my community, then my autobiography will seem to represent the experience of my community, too.

A whole range of interpretations have been suggested to explain this representative relation. In order to classify all these different perspectives, I rely on a political theorist's (Hanna Pitkin's) typology. I start from the more passive, "standing for"-views (the "descriptive" and the "symbolic"), which define this representative relation between the autobiographical narrative and the represented community in terms of reflection. Then I move towards those phenomenological, hermeneutical, and structuralist views (Wilhelm Dilthey, Paul Ricoeur, Philippe Lejeune), which accord a more active role to either the autobiographer, the text, or the reader in the autobiographical act of representation. I argue that Paul Ricoeur's theory of reading brings us closest to the ideal of reciprocal representation, because he emphasizes both the capacity of the represented people to recognize themselves in the representative autobiographical text, and the autonomy of the representative text, its resistance to the appropriating power of the represented. To conclude, I offer a definition of what I call an "autobiographical contract of representativity".