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A sweeping history of a twentieth-century Prague torn between fascism, communism, and democracy – with lessons for a world again threatened by dictatorship Postcards from Absurdistan is a cultural and political history of Prague from 1938, when the Nazis destroyed Czechoslovakia's artistically vibrant liberal democracy, to 1989, when the country's socialist regime collapsed after more than four decades of communist dictatorship. Derek Sayer shows that Prague's twentieth century, far from being a story of inexorable progress toward some "end of history," whether fascist, communist, or democratic, was a tragicomedy of recurring nightmares played out in a land Czech dissidents dubbed Absurdistan. Situated in the eye of the storms that shaped the modern world, Prague holds up an unsettling mirror to the absurdities and dangers of our own times. In a brilliant narrative, Sayer weaves a vivid montage of the lives of individual Praguers – poets and politicians, architects and athletes, journalists and filmmakers, artists, musicians, and comedians – caught up in the crosscurrents of the turbulent half century following the Nazi invasion. This is the territory of the ideologist, the collaborator, the informer, the apparatchik, the dissident, the outsider, the torturer, and the refugee – not to mention the innocent bystander who is always looking the other way and Václav Havel's greengrocer whose knowing complicity allows the show to go on. Over and over, Prague exposes modernity's dreamworlds of progress as confections of kitsch. In a time when democracy is once again under global assault, Postcards from Absurdistan is an unforgettable portrait of a city that illuminates the predicaments of the modern world.

The Prague Address, for the European International Studies Association (EISA) 12thPan-European Conference on International Relations, Prague, September 12, 2018.What we call "progress" is confined to each particular world, and vanishes with it. Always and everywhere in the terrestrial arena, the same drama, the same setting, on the same narrow stage – a noisy humanity infatuated with its own grandeur, believing itself to be the universe and living in its prison as though in some immense realm, only to founder at an early date along with its globe, which has borne with deepest disdain the burden of human arrogance.Auguste Blanqui (1872, as quoted in Benjamin, 1999: 25)

Considering the differences between the superficial orderliness of the English/British table of royal succession and the apparent anarchy of its Bohemian counterpart, this essay questions aspects of the analysis of English state formation offered in Philip Corrigan and Derek Sayer's 1985 study The Great Arch: English State Formation as Cultural Revolution. Rather than providing a contrast to England's institutional political continuities over centuries, Bohemia's manifestly fractured history furnishes a vantage point from which the ideological character of such claimed historical continuities becomes clear. E. P. Thompson's image of a "great arch" of state formation attributes far too much shape, solidity, and coherence to a process that was always, whether in England or Bohemia, a matter of flux and fluidity – a landscape in constant erosion, upon which coherence is only ever imposed in momentary retrospect.

Considering the differences between the superficial orderliness of the English/British table of royal succession and the apparent anarchy of its Bohemian counterpart, this essay questions aspects of the analysis of English state formation offered in Philip Corrigan and Derek Sayer's 1985 study The Great Arch: English State Formation as Cultural Revolution. Rather than providing a contrast to England's institutional political continuities over centuries, Bohemia's manifestly fractured history furnishes a vantage point from which the ideological character of such claimed historical continuities becomes clear. E. P. Thompson's image of a "great arch" of state formation attributes far too much shape, solidity, and coherence to a process that was always, whether in England or Bohemia, a matter of flux and fluidity – a landscape in constant erosion, upon which coherence is only ever imposed in momentary retrospect.

Drawing on the work of Barthes and Wittgenstein, this article presents an argument for taking seriously the widespread sentiment, at the time, that the events of what we have since come to call "9-11" were unspeakable. Central to the article is an analysis of two sharply contrasting responses to the 9-11 events, the Here Is New York photographic exhibition and a symposium by prominent intellectuals in The London Review of Books . The widespread revulsion that greeted such intellectual attempts to make sense of 9-11, the article argues, is not evidence of sentiment clouding reason so much as a refusal to efface a profound otherness by assimilating it to the categories of our comprehension—much like Here Is New York 's use of photographs to resist the translation of 9-11 into text.