Complete translation 02_01_01.md

pcm/Human Action/02_01_01.md

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-### Human Cooperation
+### How Human Being Dem dey Cooperate
 
-Society is concerted action, cooperation. Society is the outcome of conscious and purposeful behavior.
+Society na concerted action, cooperation. Society na de outcome of conscious and purposeful behavior.
 
-This does not mean that individuals have concluded contracts by virtue of which they have founded human society. The actions which have brought about social cooperation and daily bring it about anew do not aim at anything else than cooperation and coadjuvancy with others for the attainment of definite singular ends. The total complex of the mutual relations created by such concerted actions is called society. It substitutes collaboration for the--at least conceivable--isolated life of individuals. Society is division of labor and combination of labor. In his capacity as an acting animal man becomes a social animal.
+Dis one nor mean say individuals don conclude contracts by virtue of how dem find human society. De actions wey bring about social cooperation and daily bring it about anew nor aim at anything else wey pass cooperation and coadjuvancy with other so dem go attain definite singular ends. De total complex of de mutual relations wey dem create with dat kin concerted actions na im dem dey call society. E substitute collaboration for de-- at least conceivable--isolated life of individuals. Society na de division of labor and de combination of labor. For im capacity as acting animal man becomes social animal.
 
-Individual man is born into a socially organized environment. In this sense alone we may accept the saying that society is--logically or historically--antecedent to the individual. In every other sense this dictum is either empty or nonsensical. The individual lives and acts within society. But society is nothing but the combination of individuals for cooperative effort. It exists nowhere else than in the actions of individual men. It is a delusion to search for it outside the actions of individuals. To speak of a society's autonomous and independent existence, of its life, its soul, and its actions is a metaphor which can easily lead to crass errors.
+Na for inside socially organized environment dem born individual man. For dis sense alone we fit accept anything say society dey--logically or historically--antecedent to de individual. For every other sense dis dictum dey either empty abi nonsensical. De individual dey live and act within de society. But society na northing but de combination of individuals for cooperative effort. E nor any other place pass de actions of individual man. Na delusion to search for am outside de action of individuals. To speak of a society's autonomous and independent existence, of im life, im soul, and im actions na metaphor wey fit easily lead to crass errors.
 
-The questions whether society or the individual is to be considered as the ultimate end, and whether the interests of society should be subordinated to those of the individuals or the interests of the individuals to those of society are fruitless. Action is always action of individual men. The social or societal element is a certain orientation of the actions of individual men. The category *end* makes sense only when applied to action. Theology and the metaphysics of history may discuss the ends of society and the designs which God wants to realize with regard to society in the same way in which they discuss the purpose of all other parts of the created universe. For science, which is inseparable from reason, a tool manifestly unfit for the treatment of such problems, it would be hopeless to embark upon speculations concerning these matters.
+De question weda dem go consider society abi individuals as de ultimate end, and whether de interest of de society go dey subordinated to dose of de individuals abi de interests of de individuals to dose of de society dey fruitless. Action na always action of individual men. De social abi societal element na certain orientation of de action of individual men. De category end only make sense if dem apply am to action. Theology and de metaphysics of history fit discuss de ends of society ajd de designs wey God wan realize with regard to de society for de same way wey dem discuss de purpose of all other parts of de created universe. For science, wey dey inseparable from reason, a tool wey dey manifestly unfit for de treatment of dat kin problems, e go dey hopeless make dem embark upon speculation wey concern dese mata.
 
-Within the frame of social cooperation there can emerge between members of society feelings of sympathy and friendship and a sense of belonging together. These feelings are the source of man's most delightful and most sublime experiences. They are the most precious adornment of life; they lift the animal species man to the heights of a really human existence. However, they are not, as some have asserted, the agents that have brought about social relationships. They are fruits of social cooperation, they thrive only within its frame; they did not precede the establishment of social relations and are not the seed from which they spring.
+Inside de frame of social cooperation something fit emerge between members of de society feelings of empathy and a sense of belonging together. Dese feelings na im be de source of man's most delightful and most sublime experiences. Na dem be de most precious adornment of life; dem lift de animal species man to de height of a really human existence. However, as some don assert, dem nor be agents wey bring about social relationships. Na fruits of social cooperation dem be, dem only thrive within im frame; dem nor precede de establishment of social relations and dem nor be de seeds from wey dem spring.
 
-The fundamental facts that brought about cooperation, society, and civilization and transformed the animal man into a human being are the facts that work performed under the division of labor is more productive than isolated work and that man's reason is capable of recognizing this truth. But for these facts men would have forever remained deadly foes of one another, irreconcilable rivals in their endeavors to secure a portion of the scarce supply of means of sustenance provided by nature. Each man would have been forced to view all other men as his enemies; his craving for the satisfaction of his own appetites would have brought him into an implacable conflict with all his neighbors. No sympathy could possibly develop under such a state of affairs.
+De fundamental facts wey bring about cooperation, society, and civilization and transform de animal man into human being na facts say work wey dem perform under de division of labor dey more productive pass isolated work and say man's reason dey capable of recognising dis truth. But for dese facts men go be deadly foes of one another forever, irreconcilable rivals for dia endeavors to take secure a portion of de scarce supply of means of sustenance wey nature provide. Dem don force each man make dem view all other men as im enemies; im crave for satisfaction of im own appetite go don bring am into implacable conflict with all im neighbors. No sympathy fit develop under dat kin state of affairs.
 
-Some sociologists have asserted that the original and elementary subjective fact in society is a "consciousness of kind."[^1] Others maintain that there would be no social systems if there were no "sense of community or of belonging together."[^2] One may agree, provided that these somewhat vague and ambiguous terms are correctly interpreted. We may call consciousness of kind, sense of community, or sense of belonging together the acknowledgment of the fact that all other human beings are potential collaborators in the struggle for survival because they are capable of recognizing the mutual benefits of cooperation, while the animals lack this faculty. However, we must not forget that the primary facts that bring about such consciousness or such a sense are the two mentioned above. In a hypothetical world in which the division of labor would not increase productivity, there would not be any society. There would not be any sentiments of benevolence and good will.
+Some sociologists dem don assert say de original and elementary subjective fact for  society dey "consciousness of kind."[^1]  Others maintain say social systems nor go dey if "sense of community or of belonging together" nor dey.[^2]  One fit agree, provided say dese somewhat vague and ambiguous terms dey correctly interpreted. We fit call consciousness of kind, sense of community, abi sense of belonging together de acknowledgment of de fact  say all other human beings na potential collaborators for Dr struggle for survival cos dem dey capable of recognizing de mutual benefits of cooperation, while de animals lack dis faculty. However, we must not forget de primary fact wey bring about dat kin consciousness abi dat kin sense na de two wey I mention above. For a hypothetical world where de division of labor nor go increase productivity, society nor go dey. Sentiments of benevolence and goodwill nor go dey.
 
-The principle of the division of labor is one of the great basic principles of cosmic becoming and evolutionary change. The biologists were right in borrowing the concept of the division of labor from social philosophy and in adapting it to their field of investigation. There is division of labor between the various parts of any living organism. There are, furthermore, organic entities composed of collaborating animal individuals; it is customary to call metaphorically such aggregations of the ants and bees "animal societies." But one must never forget that the characteristic feature of human society is purposeful cooperation; society is an outcome of human action, i.e., of a conscious aiming at the attainment of ends. No such element is present, as far as we can ascertain, in the processes which have resulted in the emergence of the structure-function systems of plant and animal bodies and in the operation of the societies of ants, bees, and hornets. Human society is an intellectual and spiritual phenomenon. It is the outcome of a purposeful utilization of a universal law determining cosmic becoming, viz., the higher productivity of the division of labor. As with every instance of action, the recognition of the laws of nature is put into the service of man's efforts to improve his conditions.
+De principle of division of labor na one of de great basic principles of cosmic becoming and evolutionary change. De biologist dey right wen dem borrow de concept of de division of labor from social philosophy and adapting it to dia field of investigation. Division of labor dey between various parts of any living organism. Furthermore, organic entities wey dey collaboration with animal individual dey; e dey customary to call metaphorically dat kin aggregation of ants and bees "animal societies." But one must never forget say  de characteristic feature of human society na purposeful cooperation; society na de outcome of human action, as in, of a conscious wey dey aim at de attainment of ends. Dat kin element nor dey present, as far as we fit ascertain, for de process wey don result in de emergence of de structure-function systems of plant and animal bodies and for de operation of de societies of ants, bees, and hornets. Human society na intellectual and spiritual phenomenon. Na de outcome of purposeful utilization of a universal law wey determine cosmic becoming, viz., De higher productivity of de division of labor. As with every instance of action, de recognition of de laws of nature na im dey put into de service of man's efforts to take improve im conditions.
 
 
 [^1]: F.H. Giddings, *The Principles of Sociology* (New York, 1926), p. 17.
 
-[^2]: F.M. MacIver, *Society* (New York, 1937), pp. 6-7.
+[^2]: F.M. MacIver, *Society* (New York, 1937), pp. 6-7.