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Cet article retrace les efforts menés par Bergson dans son « Introduction à la métaphysique », afin de découvrir une façon de représenter, par le langage, sa notion de « durée réelle », entendue comme une multiplicité continue. L’auteur suggère que les images graphiques générées par ordinateur afin de représenter la théorie du chaos en offrent la possibilité, avant de développer les conséquences conceptuelles et théoriques que cette corrélation entraîne.This essay traces Bergson's search for a language adequate to express the notion of “durée réelle” as a continuous multiplicity, in his work “Introduction à la métaphysique.” It then argues that computer-graphic images of chaos theory in fact provides such a language, and develops the conceptual and theoretical implications that follow from this correlation

The Congress on Africa was held in Atlanta, Georgia, in December 1895 as part of a campaign to promote African American involvement in Methodist missions to Africa. Held in conjunction with the same exposition where Booker T. Washington delivered his famous Atlanta Compromise address, the Congress in some ways shared his accommodationist approach to racial advancement. Yet the diverse and distinguished array of African American speakers at the Congress also developed a complex rationale for connecting the peoples of the African diaspora through missions. At the same time that they affirmed the need for “civilizing” influences as an indispensable element for racial progress, they also envisioned a reinvigorated racial identity and a shared racial destiny emerging through the interactions of black missionaries and Africans. In particular, the most thoughtful participants in the Congress anticipated the forging of a black civilization that combined the unique gifts of their race with the progressive dynamics of Christian culture. These ideas parallel and likely influenced W. E. B. Du Bois's concept of double-consciousness. At a time when the missionary movement provided the most important source of awareness about Africa among African Americans, it is possible to discern in the proceedings of the Congress on Africa the glimmerings of a new pan-African consciousness that was destined to have a profound effect on African American intellectual life in the twentieth century.

One of the first fields for Methodist Episcopal Church missions was New Orleans and the lower Mississippi River valley, and it proved to be fertile soil for the rise of vibrant congregations of aspiring African Americans. Records for this area give a better portrait of the Black members than can be found elsewhere, thanks in large part to Octavia Rogers Albert’s House of Bondage. Chapter 3 discusses how white leaders like Joseph Hartzell and Black leaders like Hiram Revels hoped to cultivate relations with southern whites that would pave the way toward social acceptance. That included resisting the movement toward separate conferences for the races. Freed slaves and their white allies faced instead a violent backlash that caused the Exoduster movement toward Kansas.

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