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-### Praxeology and History
+### Iwadi ishe Eniyan ati Itan
 
-There are two main branches of the sciences of human action: praxeology and history. History is the collection and systematic arrangement of all the data of experience concerning human action. It deals with the concrete content of human action. It studies all human endeavors in their infinite multiplicity and variety and all individual actions with all their accidental, special, and particular implications. It scrutinizes the ideas guiding acting men and the outcome of the actions performed. It embraces every aspect of human activities. It is on the one hand general history and on the other hand the history of various narrower fields. There is the history of political and military action, of ideas and philosophy, of economic activities, of technology, of literature, art, and science, of religion, of mores and customs, and of many other realms of human life. There is ethnology and anthropology, as far as they are not a part of biology, and there is psychology as far as it is neither physiology nor epistemology nor philosophy. There is linguistics as far as it is neither logic nor the physiology of speech[^1].
+Awọn ẹka meji lowa ninu oye sciencii ishe eniyan: iwadii ishe eniyan ati itan. Itan ni gbigba ati eto eto eto ti gbogbo data ti iriri nipa iṣẹ eniyan. O ṣe ajọpọ pẹlu akoonu ti o niiṣe ti iṣẹ eniyan. O n ṣe iwadi gbogbo awọn ilọsiwaju eniyan ni ailopin ailopin ati orisirisi ati gbogbo awọn iṣẹ kọọkan pẹlu gbogbo awọn ijamba ti o ṣe pataki, pataki, ati pataki. O ṣe awari awọn imọran ti o ṣe amọna awọn ọkunrin ti n ṣe iṣẹ ati awọn abajade ti awọn iṣẹ ti o ṣe. O gba gbogbo ipa ti awọn iṣẹ eniyan. O wa ni gbogbo ọwọ itan gbogbogbo ati ni apa keji itan ti awọn aaye ti o ni aaye diẹ. O wa itan itan iṣeduro ati ihamọra, awọn ero ati imoye, awọn iṣẹ aje, ti imọ-ẹrọ, awọn iwe, iṣẹ, ati imọ, ti ẹsin, ti awọn ẹtan ati awọn aṣa, ati ọpọlọpọ awọn aṣa miiran ti igbesi aye eniyan. Awọn ẹkọ ẹda ethnologi ati anthropologi, bi o ti jẹ pe wọn ko jẹ apakan ti biologi, ati pe imọ-ẹmi wa lapapọ bi ko ti iṣe physiologi tabi epistemologi tabi imoye. Nibẹ ni awọn linguistics bi o ti jẹ ko imọran tabi physioloji ti ọrọ [^1].
 
-The subject matter of all historical sciences is the past. They cannot teach us anything which would be valid for all human actions, that is, for the future too. The study of history makes a man wise and judicious. But it does not by itself provide any knowledge and skill which could be utilized for handling concrete tasks.
+Awọn koko ọrọ ti gbogbo awọn itan-ẹkọ itan jẹ awọn ti o ti kọja. Wọn ko le kọ wa ohunkohun ti yoo wulo fun gbogbo awọn iwa eniyan, eyini ni, fun ojo iwaju. Iwadii itan jẹ ki ọlọgbọn eniyan jẹ ọlọgbọn ati idajọ. Ṣugbọn kii ṣe funrararẹ pese eyikeyi imo ati oye ti o le ṣee lo fun ṣiṣe awọn iṣẹ-ṣiṣe ti o wa.
 
-The natural sciences too deal with past events. Every experience is an experience of something passed away; there is no experience of future happenings. But the experience to which the natural sciences owe all their success is the experience of the experiment in which the individual elements of change can be observed in isolation. The facts amassed in this way can be used for induction, a peculiar procedure of inference which has given pragmatic evidence of its expediency, although its satisfactory epistemological characterization is still an unsolved problem.
+Awọn ẹkọ sayensi ṣe pẹlu awọn iṣẹlẹ ti o ti kọja. Gbogbo iriri jẹ iriri ti nkan ti o ti lọ; ko si iriri ti awọn iṣẹlẹ iwaju. Ṣugbọn iriri ti awọn imọ-ọjọ imọran ni gbogbo aṣeyọri wọn ni iriri iriri idanwo ti o le ṣe akiyesi awọn eroja ayipada kọọkan ni iyatọ. Awọn otitọ ti a gba ni ọna yii ni a le lo fun ifunni, ilana ti o yatọ kan ti ipari ti o ti fi awọn ẹri pragmatic ti igbadun rẹ han, biotilejepe iṣelọpọ ti aṣeyọri imudaniloju tun jẹ iṣoro iṣoro.
 
-The experience with which the sciences of human action have to deal is always an experience of complex phenomena. No laboratory experiments can be performed with regard to human action. We are never in a position to observe the change in one element only, all other conditions of the event remaining unchanged. Historical experience as an experience of complex phenomena does not provide us with facts in the sense in which the natural sciences employ this term to signify isolated events tested in experiments. The information conveyed by historical experience cannot be used as building material for the construction of theories and the prediction of future events. Every historical experience is open to various interpretations, and is in fact interpreted in different ways.
+Awọn iriri ti awọn ti ishe eniyan  ni lati niju jẹ nigbagbogbo kan iriri ti awọn iṣẹlẹ iyalenu. Ko si awọn igbadun ti imọ-ẹrọ ni a le ṣe pẹlu isẹ eniyan. A ko ni ipo kan lati ṣe akiyesi iyipada ni idi kan nikan, gbogbo awọn ipo miiran ti iṣẹlẹ ti o wa ni ko yipada. Iriri itan gẹgẹ bi iriri ti awọn iṣẹlẹ iyalenu ko fun wa ni awọn otitọ ni oye ti awọn ẹkọ imọ-ọjọ ti nlo akoko yii lati ṣe afihan awọn iṣẹlẹ ti o yatọ ti a danwo ni awọn igbadun. Alaye ti a ko lati iriri iriri itan ko le šee lo bi awọn ohun elo ile fun idana awọn akori ati asọtẹlẹ awọn iṣẹlẹ iwaju. Gbogbo iriri iriri jẹ ṣii si awọn itọkasi orisirisi, ati ni otitọ tumọ si ni ọna oriṣiriṣi.
 
-The postulates of positivism and kindred schools of metaphysics are therefore illusory. It is impossible to reform the sciences of human action according to the pattern of physics and the other natural sciences. There is no means to establish an a posteriori theory of human conduct and social events. History can neither prove nor disprove any general statement in the manner in which the natural sciences accept or reject a hypothesis on the ground of laboratory experiments. Neither experimental verification nor experimental falsification of a general proposition is possible in its field.
+Awọn ile-iwe ti awọn ile-iṣẹ ti awọn ọmọ-ara ati awọn ile-iwe ti awọn ọmọde ti awọn ibaraẹnisọrọ jẹ eyi ti ko ni imọran. Ko ṣee ṣe lati ṣe atunṣe awọn imọ-ẹrọ ti iṣẹ eniyan ni ibamu si apẹrẹ ti fisiksi ati awọn imọ-imọran miiran. Ko si ọna lati fi idi ilana ipilẹ-iwe ti iwa eniyan ati awọn iṣẹlẹ iṣẹlẹ. Itan ko le ṣe afihan tabi ṣaju gbolohun gbogbo gbolohun ni ọna ti awọn ẹkọ imọ-aye ti o gba tabi kọ aapọ lori ilẹ ti awọn igbadun yàrá. Bẹni ayẹwo idanwo tabi ayẹwo ikọja ti idaniloju gbogbogbo jẹ ṣeeṣe ni aaye rẹ.
 
-Complex phenomena in the production of which various causal chains are interlaced cannot test any theory. Such phenomena, on the contrary, become intelligible only through an interpretation in terms of theories previously developed from other sources. In the case of natural phenomena the interpretation of an event must not be at variance with the theories satisfactorily verified by experiments. In the case of historical events there is no such restriction. Commentators would be free to resort to quite arbitrary explanations. Where there is something to explain, the human mind has never been at a loss to invent ad hoc some imaginary theories, lacking any logical justification.
+Awọn iṣẹlẹ iyipo ti o wa ninu awọn idi ti awọn ẹwọn asọ ti o wa ni ọpọlọpọ awọn iṣeduro ko le ṣe idanwo eyikeyi imọran. Iru iyalenu bẹ, ni ilodi si, di oye nikan nipasẹ itumọ ni awọn ofin ti awọn iṣaaju ti a ti dagbasoke lati awọn orisun miiran. Ninu ọran ti awọn iyalenu adayeba itumọ itọnisọna ko gbọdọ wa ni iyatọ pẹlu awọn imọran ti o jẹ otitọ nipasẹ awọn idanwo. Ninu ọran iṣẹlẹ itan ko si iru ihamọ bẹ. Awọn ifọrọwewe yoo jẹ ọfẹ lati ṣe igbasilẹ si awọn alaye iyasọtọ lainidii. Nibo ni nkan kan wa lati ṣe alaye, okan eniyan ko ti ni iyọnu lati ṣe apẹrẹ awọn ero imọran, ti ko ni iyasọtọ ti ogbon.
 
-In the field of human history a limitation similar to that which the experimentally tested theories enjoin upon the attempts to interpret and elucidate individual physical, chemical, and physiological events is provided by praxeology. Praxeology is a theoretical and systematic, not a historical, science. Its scope is human action as such, irrespective of all environmental, accidental, and individual circumstances of the concrete acts. Its cognition is purely formal and general without reference to the material content and the particular features of the actual case. It aims at knowledge valid for all instances in which the conditions exactly correspond to those implied in its assumptions and inferences. Its statements and propositions are not derived from experience. They are, like those of logic and mathematics, a priori. They are not subject to verification or falsification on the ground of experience and facts. They are both logically and temporally antecedent to any comprehension of historical facts. They are a necessary requirement of any intellectual grasp of historical events. Without them we should not be able to see in the course of events anything else than kaleidoscopic change and chaotic muddle.
+Awọn iṣẹlẹ iyipo ti o wa ninu awọn idi ti awọn ẹwọn asọ ti o wa ni ọpọlọpọ awọn iṣeduro ko le ṣe idanwo eyikeyi imọran. Iru iyalenu bẹ, ni ilodi si, di oye nikan nipasẹ itumọ ni awọn ofin ti awọn iṣaaju ti a ti dagbasoke lati awọn orisun miiran. Ninu ọran ti awọn iyalenu adayeba itumọ itọnisọna ko gbọdọ wa ni iyatọ pẹlu awọn imọran ti o jẹ otitọ nipasẹ awọn idanwo. Ninu ọran iṣẹlẹ itan ko si iru ihamọ bẹ. Awọn ifọrọwewe yoo jẹ ọfẹ lati ṣe igbasilẹ si awọn alaye iyasọtọ lainidii. Nibo ni nkan kan wa lati ṣe alaye, okan eniyan ko ti ni iyọnu lati ṣe apẹrẹ awọn ero imọran, ti ko ni iyasọtọ ti ogbon.
 
-[^1]: Economic history, descriptive economics, and economic statistics are, of course, history. The term *sociology* is used in two different meanings. Descriptive sociology deals with those historical phenomena of human action which are not viewed in descriptive economics; it overlaps to some extent the field claimed by ethnology and anthropology. General sociology, on the other hand, approaches historical experience from a more nearly universal point of view than that of the other branches of history. History proper, for instance, deals with people or with a certain geographical area. Max Weber in his main treatise (*Wirtschaft und Gesellschaft* [T​übingen, 1922], pp. 513-600) deals with the town in general, i.e., with the whole historical experience concerning towns without any limitation to historical periods, geographical areas, or individual peoples, nations, races, and civilizations.
+[^1]: Itan aje, awọn ọrọ-iṣowo alaye, ati awọn statistiki aje jẹ, dajudaju, itan. Ọrọ * sociologi * ni a lo ni awọn ọna oriṣiriṣi meji. Sisọlo-ọrọ ti a nṣe alaye ṣe apejuwe awọn itanran itanran ti iṣẹ eniyan ti a ko wo ni ọrọ-ọrọ ti a ṣe alaye; o kọja si aaye kan diẹ ninu awọn aaye ti o ni imọran nipa ẹkọ ẹda ati imọran. Sosikoloji gbogbogbo, ni apa keji, n wọle si iriri itan lati oju ifojusi gbogbo agbaye ju ti awọn ẹka miiran ti itan lọ. Itan itan, fun apẹẹrẹ, ṣe ajọṣepọ pẹlu awọn eniyan tabi pẹlu agbegbe agbegbe kan. Max Weber ninu iwe aṣẹ akọkọ rẹ (* Wirtschaft und Gesellschaft * [Tingingen, 1922], pp. 513-600) ṣe ajọpọ ilu naa ni apapọ, ie, pẹlu gbogbo iriri itan nipa awọn ilu laisi opin eyikeyi si awọn akoko itan, agbegbe. agbegbe, tabi eniyan, awọn orilẹ-ede, awọn orilẹ-ede, ati awọn ilu.