Human History, Theology, Evolutionism

The concept of History consists in a temporally ordered sequence of at least two events.  As Deleuze argues, even a repetition entails a difference between two terms, i. e. the second term, but not the first, has a predecessor, so a Repetition is a minimal History.  Thus, absent a differentiation into phases, the concept of mere Survival is insufficient to ground a History.  Now, the concept of a Human History, as opposed to more localized histories, e. g. national, requires that the terms are all humans, not merely some.  Hence, the Theological tradition according to which the first term is that described in either Genesis 1 or Genesis 2, and the final term is an 'end of days' that precedes some afterlife, offers a Human History.  In contrast, the Dialectical History of either Hegel or Marx does not, since a first term is lacking.  So, by positing a first event that is an alternative to the Theological one, Darwinism presents the foundation of an alternate concept of Human History, though the completion of the sequence remains indeterminate.  One possible completion is that the species settles into Survival, another is that it develops into a new species, and a third is a combination of the two, i. e. in which some Humans, like some apes, remain at that level of development, while others mutate into some unprecedented species.  Regardless of those differences, debates between Theology and Evolutionism have usually focused on the origin of the species, without considering the implications of Darwinism for its subsequent History.