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Autobiographical texts have long been seen, from a micro-level perspective, as evidence of the 'individuality' of the writer, and, from a macro-level perspective, as evidence of the long-term historical development of European or Western individual-oriented society. However, recent research has undertaken to deconstruct this notion, suggesting that 'Western' texts are as deeply embedded in a social world and in social-oriented perspectives as Acknowledgements: This essay is based on earlier work, which is partly expanded here (for titles cf. references under Jancke; Jancke and Ulbrich eds.; Bähr, Burschel and Jancke eds.; Hartmann and Jancke). My thanks are due to Claudia Ulbrich for developing much of this together and for years of discussion, also to the members of the former DFG-Research Group (Deutsche Forschungsgemeinschaft-Research Group) 'Self-Narratives in Transcultural Perspective' for providing a stimulating atmosphere for developing these topics, to Elke Hartmann for inspiring talks on transcultural and transepochal perspectives, to Miriam Nandi for discussing parts of this material and to Jürgen Straub and all those from the Institute for Social Psychology at Ruhr University, Bochum, who responded to an early version of this essay with their perspectives and brought me to rethink and clarify some basic points. Finally, I am especially grateful to Sebastian Kühn, Martin Leutzsch and Dwight Reynolds for giving their comments on this essay and for many salient suggestions-more than I was able to incorporate here for reasons of space and time. Last but not least, I am much obliged to an anonymous reviewer and foremost to Kim Siebenhüner and Sally Church for their comments and incisive questions, to Sally Church especially for improving and clarifying my English language.
Autobiographical texts have long been seen, from a micro-level perspective, as evidence of the 'individuality' of the writer, and, from a macro-level perspective, as evidence of the long-term historical development of European or Western individual-oriented society. However, recent research has undertaken to deconstruct this notion, suggesting that 'Western' texts are as deeply embedded in a social world and in social-oriented perspectives as Acknowledgements: This essay is based on earlier work, which is partly expanded here (for titles cf. references under Jancke; Jancke and Ulbrich eds.; Bähr, Burschel and Jancke eds.; Hartmann and Jancke). My thanks are due to Claudia Ulbrich for developing much of this together and for years of discussion, also to the members of the former DFG-Research Group (Deutsche Forschungsgemeinschaft-Research Group) 'Self-Narratives in Transcultural Perspective' for providing a stimulating atmosphere for developing these topics, to Elke Hartmann for inspiring talks on transcultural and transepochal perspectives, to Miriam Nandi for discussing parts of this material and to Jürgen Straub and all those from the Institute for Social Psychology at Ruhr University, Bochum, who responded to an early version of this essay with their perspectives and brought me to rethink and clarify some basic points. Finally, I am especially grateful to Sebastian Kühn, Martin Leutzsch and Dwight Reynolds for giving their comments on this essay and for many salient suggestions-more than I was able to incorporate here for reasons of space and time. Last but not least, I am much obliged to an anonymous reviewer and foremost to Kim Siebenhüner and Sally Church for their comments and incisive questions, to Sally Church especially for improving and clarifying my English language.
Decentering a European Case StudyJoseph Furttenbach was a multi-faceted man. Born 1591 in Leutkirch, a small Swabian village in Germany, he combined the roles of diarist and chronicler, collector, architect and engineer, civic master builder, pyro-technician, gunsmith and author of many treatises on the artes mechanicae. After a 12-year stay in northern Italy, where he learned about business, the art of pyrotechnics and gun making, Furttenbach returned to Germany, and settled in the imperial town of Ulm. He earned his living as a merchant and accountant, and served as civic master builder from the year 1631, in the middle of the Thirty Years' War. Born into a noble family, he was one of the dignitaries of Ulm. He married the daughter of a respectable burgher and had several children with her, of which only one son reached his twenties. Alongside his official functions, Furttenbach was a passionate collector, an activity that connected him to a plurality of interlocutors and visitors. His cabinet of curiosities was well known beyond Ulm, and attracted both high-ranking nobles from the Holy Roman Empire and ordinary people. Furttenbach never lacked
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