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

Abstract
This article presents a critical analysis of the nature of money, arguing that it is, above all, a product derived from human labor and both material and immaterial production. In contrast to traditional views of capitalism, communism, and classical monetarist theory, a new approach is proposed here, based on GAESEMA Philosophy. This philosophy views money as the direct result of productive action and as an element dependent on labor dignity, productive justice, and territorial sovereignty. The text questions the economic models imposed on African realities, proposes a moral and philosophical reform of currency, and introduces the concept of MAR — Reproductive Artisanal Methodology — as an alternative tool to value informal labor and restructure African nations’ economies. The article invites reflection on the role of money in contemporary society and its true human and spiritual origin.

Introduction
Money, as we know it, has been treated more as a symbol of power, accumulation, and domination than as a reflection of production and human labor. This inversion of values — shaped by centuries of colonial practices, centralized monetary policies, and Western economic doctrines — has led to social alienation, institutional corruption, and the devaluation of labor dignity, especially in contexts such as Africa. GAESEMA Philosophy proposes a break with this logic: money is not the origin, but the result; it is not a god to be worshipped, but a product to be managed.

This article starts from the premise that all true money is born from real work, legitimate production, and organized human effort. We analyze the philosophical, economic, and spiritual origins of this idea, relating it to the reality of African productive systems, and propose the recovery of an alternative model: the Reproductive Artisanal Methodology (MAR). This approach allows us to understand money as an ethical, pedagogical, and productive tool — not as an end in itself. With this, we invite the reader to rethink the role of money, not as a financial mystery, but as a social essence shaped by the worker’s hand and the cycle of production.

1. Money as a Direct Reflection of Real Production

In the view of GAESEMA Philosophy, money is not an abstract concept arbitrarily generated by central banks or monetary policies. Instead, it is a real human product that naturally emerges from the act of production. Money is, therefore, the symbolic materialization of a prior effort: work. This means that every piece of currency in circulation is — or should be — the direct consequence of a productive action, whether agricultural, industrial, artisanal, technological, intellectual, or spiritual in nature. When we disconnect money from its natural cradle — production — we begin to live in a dehumanized, speculative, unstable, and essentially unjust monetary system.

Comparative example:
While a farmer transforms soil into food, a modern banker can multiply money without producing anything truly useful for society. GAESEMA denounces this imbalance as a betrayal of the essence of value.

Gilson’s reflection:
Money must echo human sweat, not scream from soulless capital.

2. The Production Process as the Foundation of Monetary Value

The creation of money begins, necessarily, with the transformation of matter or ideas into useful products. GAESEMA Philosophy affirms that value is born in the act of producing — and that this value is what money must represent. A nation’s wealth, therefore, is not measured by the amount of currency issued, but by its capacity to transform resources into products and solutions useful to society.

Key Subpoints:

• Agricultural labor transforms nature into food.
• Artisanal activity transforms raw material into useful objects.
• Intellectual creation transforms thought into shareable knowledge.
• Service provision produces social functionality.

Example:
A fisherman, by catching fish, transforms time, knowledge, and skill into a product. The money he receives is the social proof of that effort. This is the true ethical origin of monetary value.

3. Labor as the Source of Money’s Intrinsic Value

GAESEMA Philosophy reclaims labor as the origin of money. In contrast to financial capitalist systems that assign value to capital itself, GAESEMA sees monetary value as the symbolic representation of invested human labor. This restores the dignity of the worker and dismantles the notion of money generating more money — a central concept in modern speculation and usury.

Philosophical Subpoint:
The value of money must always be traceable to a concrete productive activity. A currency note or digital balance actually represents “solidified labor.”

Gilson comments:
We must invert the logic: it’s not money that buys labor, it’s labor that creates money. This inversion is what upholds the tyranny of the modern financial system.

4. The Formation of a Product’s Value and Its Relation to Money

The economic value of a product is multidimensional. According to GAESEMA Philosophy, this value depends on three main factors:

• The social utility of the product.
• The time and effort invested in its creation.
• The collective need it fulfills.

Therefore, the money earned from its sale is, in essence, a measure of the product’s importance in social life.

Example:
A medicine, a hoe, or a textbook has far greater value than luxury items, even if the market claims otherwise. In GAESEMA’s logic, real value doesn’t depend on rarity but on relevance to human survival and dignity.

5. Collective Production and Money as Collective Value

Another core pillar of GAESEMA Philosophy is that money is inherently a collective product. No production is isolated. A simple loaf of bread depends on the farmer, the baker, the transporter, the machine builder, the accountant, etc. The money that bread generates does not belong solely to the baker, but to the entire productive network.

Chain Example — Producing a Pen:

• Someone extracts the plastic.
• Someone molds it.
• Someone assembles it.
• Someone transports it.
• Someone sells it.
• Someone writes with it.

Each role is a link in the chain of production and, therefore, a legitimate part of the value represented by the money the pen generates.

Gilson concludes:
Money is a certificate of productive communion among society’s members. No man creates wealth alone.

6. Production as the Center of the Economy

In GAESEMA’s view, the economy must be production-centered, not financial-centered. This means that the core of the economic system must be the act of producing essential goods and services, not profit from financial capital or speculation on debt. Money is merely a mirror — true wealth is what is produced.

Political-economic implications:

• The state should encourage real production.
• Taxes should fall on luxury consumption, not on the production of food or books.
• Credit should be directed to small producers, not stock market speculators.

7. Monetary Creation and Critique of the Traditional Banking System

GAESEMA’s harshest criticism targets the modern banking system. Today, most money is created through debt, interest, and speculation — not production. Gilson proposes that all new money created must stem from a documented act of production.

Alternative Proposal — MAR (Reproductive Artisanal Methodology):
Creation of local, community, or digital currencies tied to artisanal, agricultural, or service-based production. Banks would become centers for converting production into money — not debt multipliers.

GAESEMA Reflection:
A bank should not create wealth without producing. It must store, redistribute, and ensure that money reflects real value — not virtual greed.

8. The Path from Natural Resources to Money: Philosophical Stages

GAESEMA Philosophy outlines a six-step process to understand how money originates from production:

Step 1: Labor + Resource = Start of Production
Humans act upon nature. Without this, there is no economy.
Example: A fisherman casts his net into the sea.

Step 2: Transformation = Product
This act yields something useful: food, an object, knowledge.
Example: The caught fish becomes food at the market.

Step 3: Product = Economic Value
If the product is useful, it has value. The more necessary, the more valuable.
Example: Potable water in a desert is priceless.

Step 4: Product Exchange = Money Emerges
The product is sold. Money emerges — reflecting effort and utility.
Example: The fish sells for 3,000 Kwanzas.

Step 5: Money = Representation of Value
The 3,000 Kwanza note represents the work of fishing, cleaning, transporting, and selling the fish.

Step 6: Money Circulates = Collective Value
The fisherman buys clothes. The tailor buys rice. The money travels — and with it, the value of the original production.

9. Public Structures as an Extension of Production: Administrative Reform Through GAESEMA

GAESEMA Philosophy not only rethinks money and production, but also proposes a structural reform of contemporary public administration. Angolan thinker Gilson Guilherme Miguel Ângelo argues that the current professional model — bureaucratic, fragmented, and excessively politicized — must be urgently reexamined.

According to GAESEMA, the modern state should adopt a new existential understanding of its executive hierarchy — one rooted in the productive existence of the people. Rather than a state apparatus focused solely on revenue collection and top-down policy execution, there must be a horizontal dynamic that values the population’s direct contribution and puts real production at the center of decision-making.

Critique of Bureaucracy and the Executive-Managerial Model:
In practice, many governments use GDP as the central monetary box to justify executive actions. However, as Miguel Ângelo notes, most of these actions are popular in essence because they directly result from the people’s production, labor, and collective effort.

GAESEMA’s View of the Executive:
The executive is the collective body of the nation — every citizen who produces, works, and participates in building shared reality.

Ministries should thus act as fiscal agents of real development, overseeing not only state agencies but also private-sector artisanal, agricultural, and industrial production. Gilson proposes that executive functions currently held by agencies return to ministries, which already employ a large number of technical and operational staff — many of whom have become mere political expenses without functional production.

New Role for Ministries and Agencies: Productive Synergy
The coexistence of ministries and state agencies creates redundancy, resource dispersion, and a sluggish, costly management model fueled by public money. Both structures are sustained by monetary value — money itself — and thus must operate in line with national production principles.

Miguel Ângelo emphasizes that for real progress, the state must stop financing political machinery directly with public funds and instead foster productive linkages with the private sector, free of excessive bureaucracy. This would strengthen not just the economy, but also social sovereignty and the bond between people and government.

GAESEMA’s Proposal for Economic-Administrative Reform

The Angolan thinker Gilson Guilherme Miguel Ângelo proposes a reversal in how GDP is understood — no longer as a state cashbox, but as a symbolic and dynamic result of national production. This shift would require:

• Each ministry to respond to specific needs based on the people’s production.

• Existential agencies to become audited extensions of ministries, not autonomous function duplicators.
• Political officials to stop being sustained by sterile bureaucracies and act as operational agents of national production.

For an economy to find its true direction, it must value the real productive base of humanity and energize ministerial structures with this awareness.

This reformist vision invites contemporary — especially African — governments to abandon the model of managing public money consumption and move toward a monitoring, productive system that regenerates the economic dignity of their citizens.

Conclusion: Money as the Material Essence of Labor and Product

GAESEMA Philosophy proposes a revolution in the understanding of money. It ceases to be a financial entity and becomes a material expression of collective human labor. Thus, it proposes a new economic model:

• Where production defines value.
• Where labor dignifies money.
• Where banks serve production — not the other way around.
• Where currency is spiritualized by sweat, not devalued by greed.

Final Message from Gilson Guilherme Miguel Ângelo:
If money does not represent production, it is a lie. And every monetary lie breeds real poverty.

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