Author: Gilson Guilherme Miguel Ângelo
Journal: GAESEMA / CHAPTER 1 OF BOOK IV THE ORIGIN OF ALL PRODUCTION, 2nd WORK (MONEY IS A COMPLEX PRODUCT) GAESEMA Year: 2025

ABSTRACT
This article develops the main points of Chapter I of the book Money is a Complex Product, addressing the concept of money as a product of human action and proposing a radical transformation in the economic and social understanding of production, value, and the role of the private sector. Drawing from the GAESEMA Philosophy, the text offers a philosophical-scientific perspective that shifts the center of the value of money from financial institutions to the human producer, revealing that money is, above all, spiritual, social, political, and commercial.

KEYWORDS: Money, Value, Production, Private Sector, GAESEMA Philosophy, Economic Awareness, Spirituality of the Economy

---

1. INTRODUCTION: MONEY AS CONCENTRATED HUMAN ENERGY

The traditional understanding of money, limited to its monetary, accounting, and financial aspects, urgently needs reform. The GAESEMA Philosophy proposes a deeper vision: money is a symbolic and concrete manifestation of human production. Human beings, by transforming nature, generate value, and this value, when socially recognized, becomes money. Thus, money is the spiritual, social, and commercial concentration of productive labor.

---

2. THE PRODUCER AS THE ORIGIN OF MONEY

From the GAESEMA perspective, money does not originate from central banks, interest rates, or fiscal policies. Its true origin lies in the producer. Anyone who transforms, creates, invents, or organizes something useful for society is the true genesis of money. This includes farmers, artisans, programmers, musicians, street vendors, fishermen, mothers who cook and sell food on the streets, youth who create videos or offer digital services, writers, and many others. These individuals convert matter into value, ideas into products, energy into currency.

---

3. THE PRIVATE SECTOR AS AN INVISIBLE STATE FOUNDATION

The modern State is often seen as the provider of welfare. However, the GAESEMA Philosophy asserts that the State is merely a manager of social organization, and the true foundation of the State is supported by private action. The private sector—companies, cooperatives, freelancers, informal workers, small and large entrepreneurs—is the silent pillar that generates the resources sustaining the State apparatus through tax collection and wealth circulation.

This understanding demands a shift in attitude: the private sector must be held responsible and empowered as the protagonist of the economy, instead of being treated as dependent on state policies.

For the Angolan thinker and creator of the GAESEMA Philosophy, Gilson Guilherme Miguel Ângelo, it is urgent to promote deep reforms in the academic and social understanding of the relationship between three entities: (1) the State, (2) the Economy (Ministries and State Agencies), and finally (3) Production — the true core of the people’s existence, with no distinction or separation. Gilson argues that public administration systems, due to their functional history after World War II, evolved under a single political pattern, without breaking from the centralized origin enshrined in the United Nations Charter. This structure, which upholds state sovereignty, was built from a decision-making power concentrated in five nations (China, Russia, France, the UK, and the USA), imposing a common direction and limiting any real change in global democracy from higher to lower states.

Such institutional uniformity resulted in national constitutions that preserve three natural and opposing forces sustaining public administrations, whether in open or closed systems (centralized, deconcentrated, or decentralized, as in local autonomies). In all models, there is always a sovereign center of territorial decision-making. However, this structure clashes with today’s socio-economic reality, where production can no longer be controlled by a group that merely wins elections against other groups. Each political group already possesses the technical and ideological frameworks needed to defend its governance vision, much like a seed grows naturally once planted, with no single explanation — illustrating that nature governs all, including humans, as part of it.

Therefore, it is essential to understand that the people, whether in centralized or autonomous territories, must treat production as their first and true form of governance. Thus, the Seven Essential Products of Life — Food, Housing, Clothing, Health, Knowledge, Spirituality, and Relationships — as proposed by Gilson in The A, E, I, O, U of All Production, gain prominence and reconfigure the relationship between production and professional public administration systems. The latter, over time, generated its (obedient child): the managerial system of Public Administration.

This managerial system, structurally and culturally limited, cannot fully fulfill its existential mission. In response, it sought from its (centralized ministerial parent) a third link to the people: the so-called integrated system of Public Administration, which today allows non-state private sectors to establish some economic relations with the State. However, this path is tortuous: from the central power — where a country’s GDP is defined — economic decisions pass through ministries, then public administration agencies, and only at the end reach the people.

This route reveals an inversion: the natural production system has been subverted in its essential values. Confusion arises when political power is assigned a role it does not inherently hold — since that power is itself a direct reflection of the social culture of the various groups vying for state control. Thus, it is in the private sector — understood here as all companies and citizens operating outside the professional comfort of the State — where the real productive base is found. These individuals and collectives are the ones producing goods and services, sustaining the actual functioning of social life, even if invisibly and unacknowledged.

It is urgent that these private actors — whether business, collective, or individual — recognize themselves as natural traders, because in the end, everyone must sell their services, whether independently or through private institutions. The private sector is not just complementary to the State: it is the invisible foundation that makes the material and functional existence of the State possible. Recognizing this is not only an act of social justice but an epistemological reform necessary for the true economic sovereignty of nations.

---

4. THE SPIRITUALITY OF MONEY

Money, before being material, is spiritual. It represents a mission to transform the world. All authentic money is tied to legitimate production that meets a real need of society. When disconnected from production, money loses its spirituality and becomes a tool of corruption, speculation, and unjust domination.

The spirituality of money lies in the productive intention: What do I produce? For whom? For what purpose? The more aligned it is with the common good and collective utility, the more sacred the value produced becomes.

---

5. EVERY CITIZEN WHO PRODUCES IS A TRADER

The artificial divide between “trader” and “worker” is a distortion of economic truth. Anyone who produces something is, ultimately, a trader of their service, product, time, or intellect. Even those who provide services to others are selling their capabilities and, therefore, actively participate in the market.

This understanding is fundamental for rebuilding productive dignity. Society must eliminate the prejudice against informality and recognize that, in the absence of efficient state structures, informal workers guarantee the economic survival of millions.

---

6. EDUCATION FOR PRODUCTION AS THE FOUNDATION OF ECONOMIC SOVEREIGNTY

To revolutionize the understanding of money, education must also be transformed. Schools cannot continue training only employees or public servants under the cultural force imposed by political idealist groups. It is urgent to reform the entire existential concept of education to form producers, entrepreneurs, inventors, traders, managers, and farmers. True economic education is that which teaches how to generate value.

---

7. CONCLUSION: A NEW PHILOSOPHY OF VALUE AND WEALTH

From the GAESEMA Philosophy, this article proclaims:

• Money is a product of human action.
• Value does not lie in paper, but in the social utility of what is produced.
• The private sector is the true producer of wealth.
• The State should organize, but not centralize the economy.
• Every citizen who produces is an economic agent.

This is a call for economic clarity. Let every African citizen, every youth, every woman and man of the people understand: to produce is to reign. And those who produce have the right to decide the paths of their country.

---

CORE REFERENCES

• Ângelo, Gilson Guilherme Miguel. Money is a Complex Product. GAESEMA Philosophy, 2025.
• GAESEMA Philosophy. The Systematic Origin of Production, 2024.
• United Nations. Report on Informal Economy in Africa, 2023.
• African Development Bank. Productive Dynamics and Community Entrepreneurship, 2022.
• Freire, Paulo. Education as the Practice of Freedom, 1967.

🔗 Link to GAESEMA Journal

The GAESEMA journal can be accessed via the official website:
👉 www.revistagaesema.com

Gaesema Publisher / Email: gaesefma@gmail.com / +244 923 486 495 (WhatsApp)
(These are the official channels where you can submit articles for publication and follow the published editions).

Article published by Gaesema Journal.

G