Author: Gilson Guilherme Miguel Ângelo
Journal: GAESEMA / CHAPTER 5 OF BOOK IV – The Origin of All Production, 2nd Work (Money is a Complex Product), GAESEMA Year: 2025

Abstract
In traditional economic logic, monetary creation is largely attributed to financial institutions and the State. However, this approach limits the value of money to an institutional convention and disconnects it from productive reality. GAESEMA Philosophy offers an alternative paradigm: money as a product of human production, resulting from the transformation of nature through labor. This article presents a theoretical foundation on the origin of money based on production, analyzes the role of currency in the productive cycle, and proposes a fair and balanced model of monetary creation, supported by the Reproductive Artisan Methodology (RAM). When monetary creation is directly linked to useful and socially recognized production, it enables an ethical, sustainable economy oriented toward the common good.
Keywords:
Production, Monetary Creation, GAESEMA Philosophy, Natural Economy, Economic Justice, RAM, Value.

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1. Introduction

Recurrent economic crises, uncontrolled inflation, and the widening gap between production and purchasing power reveal structural flaws in prevailing economic theories. GAESEMA Philosophy, born on African soil and grounded in the productive realities of the continent, proposes a refoundation of economic thought based on the natural origin of value: production. This approach breaks with bank-centric and state-centered paradigms and affirms that money only gains legitimacy when it arises from the creation of socially useful goods. By replacing the logic of speculation with that of production, GAESEMA proposes a new monetary ethic rooted in productive and communal justice.

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2. Money as a Product of Production

In GAESEMA Philosophy, money is not an arbitrary construct but a reflection of human energy applied to the transformation of nature. Every useful product carries value, and this value is the essence of money. The disconnection between production and currency, typical of conventional financial systems, generates hollow money—rootless and vulnerable to speculative inflation. Recognizing production as the source of money restores the producer to the center of economic life and proposes a form of monetary justice based on the equivalence between labor, value, and circulation.

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3. The Reproductive Artisan Methodology (RAM)

Special Section
RAM — The Reproductive Artisan Methodology as a Mirror of Cosmic Reality and Human Production
RAM, the practical foundation of GAESEMA Philosophy, asserts that monetary creation must follow the natural cycle of production: produce → exchange → consume → reinvest. This cycle not only sustains the value of money but also prevents the creation of currency without real backing. RAM functions as a natural regulator of the money supply, directly linking it to what has actually been produced. This ensures balance between demand and supply, prevents financial crises, and strengthens local productive power.

RAM is not merely a theory created by Gilson Guilherme Miguel Ângelo—it is, above all, a human, natural, and practical reality that contemporary society, especially technical, political, and economic elites, often prefer to ignore or underestimate. Nonetheless, RAM exists as a natural imitation of the way the cosmos operates.

Nature teaches us that the combination of earth (soil), water, air, and seed, when subjected to the logic of time, yields a real fact: production. This process does not depend on speculation, external financing, or illusions of wealth. It depends on productive reality, cosmic rhythm, and human effort that works, waits, nurtures, and harvests. RAM is exactly that: a philosophical-practical system that replicates the natural logic of the universe within the socioeconomic structure of humanity.

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Production as the General Basis of Economic Segmentation
In the RAM universe, production is the foundation of all human segmentation and the fundamental principle that organizes the market, finance, politics, and even social spirituality. Currency, in this context, is merely an economic representation of productive satisfaction—not the final goal of society. It transcends the mere desire for profit, because in GAESEMA Philosophy, profit without production is delusion, and an economy without labor is mere performance.

This view challenges the dominant economic thinking in contemporary Angola, where currency is revered, and production is often neglected or subordinated to external dependency. However, countries such as Brazil, Germany, and China demonstrate that even large economies recognize the necessity of dual monetary systems—with community currencies or local mechanisms—to support both micro and macroeconomies. These parallel systems help buffer crises, strengthen self-sufficiency, and protect the real economy from globalized inflation and external shocks.

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The Illusion of Inflated Development

For Gilson Guilherme Miguel Ângelo, inflation represents only a stage in the economy—a stage where real production is replaced by the illusion of a fictitious structure, propped up by external financing, public debt, and speculation. It is normal and legitimate for a nation to receive investment or financing. However, it must be understood that financing must be productive and have a real, conclusive purpose.

What we witness today is the opposite: all nations are indebted, and this is not a sign of development, but of structural dependency. Only nations with a high level of domestic production and territorial organization can transform financing into sustainable structures. Therefore, it is not debt that sustains a nation, but the capacity to convert debt into real production, useful infrastructure, and social well-being.

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The Economy as a Broken Sieve of Contemporary Reality

Modern economics is, thus, a broken sieve that no longer filters the reality of the people. It allows the essence of development—production—to slip away. For this reason, nations like Germany, China, and Brazil, despite their power, had to create two internal financial systems: one to sustain the imaginaries of macroeconomics—stock markets, banks, bonds, and speculative investments—and another to respond to productive local realities, strengthening cooperatives, communities, family farming, neighborhood industries, and social currencies.

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For Africa, a Dual System Is Not Only Possible but Necessary

In Africa, this model can and must function. One system serves to address the imagination of the formal economy, linked to international institutions. The other, RAM-based system, responds to the productive realities of regions, communities, and living territories—where production is done with hands, soil, local knowledge, and cultural heritage.

Thus, RAM emerges as a real, natural, and necessary alternative, allowing Angolans—and Africans in general—to reclaim control over their economies based on what they know, do, and produce—not based on what they import, imitate, or receive from outside.

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4. The Role of Currency in GAESEMA Logic

Currency, according to GAESEMA, is a tool—not an end. It serves to mediate exchanges and organize value circulation based on productive effort. Monetary issuance must be controlled by productive communities, not distant financial elites or institutions. This decentralizes monetary power, strengthens local sovereignty, and reduces dependency on speculative banking systems. Local currencies based on production allow for a just and regenerative economic dynamism.

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5. The Economic Impact of Fair Monetary Creation

Fair monetary creation fosters an ethical, stable, and sustainable economy. It reduces inequality by ensuring that monetary value circulates according to real production, not financial games. It also encourages conscious consumption, values human labor, and promotes community reinvestment. This logic combats systemic inflation and rebuilds trust between producers and consumers. By making money a reflection of productive reality, GAESEMA proposes a new economy that unites spirituality, social justice, and productive sovereignty.

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6. The Process of Monetary Creation in GAESEMA

According to GAESEMA, monetary creation occurs in five stages, all directly linked to production and fair exchange:

Stage 1: Real Production as Origin
The foundation of money is the value produced by the transformation of nature, mediated by human effort. The production of food, tools, services, and intellectual goods forms the matrix from which monetary value emerges.

Stage 2: Market Recognition of Value
Once produced, the good enters circulation. The market recognizes its value based on social utility and relative scarcity. The exchange value is born from collective acceptance of that product as necessary.

Stage 3: Currency Generation
Money is then generated in proportion to the value produced. It is not arbitrarily printed but represents a measure of effective production. Financial institutions act only as managers of circulation—not as autonomous creators of money.

Stage 4: Circulation and Reproduction
Money circulates as a representation of value and stimulates new production. The productive equation generates the cycle:
Production → Exchange → Reproduction
This cycle must be continuous to keep money anchored in reality.

Stage 5: Natural Currency Regulation
The amount of money in circulation must be adjusted according to real production. When production increases, more money gains value. When production declines, monetary value must contract to avoid inflation.

By respecting these stages, even state ministries can self-finance and become major contributors to their national tax systems, as imagined in each state’s GDP. This idea transcends the private sector and aligns the two forces that sustain social life: Production and Politics.

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7. Conclusion

The GAESEMA Philosophy paradigm represents a revolution in contemporary economic thought. By affirming that money is born from production—not from institutions—it breaks with the logic of speculation and inaugurates an economy rooted in ethics, reality, and justice. RAM consolidates this proposal by ensuring a form of monetary creation anchored in the social utility of produced goods. This philosophy not only reconnects money to life but also proposes a territorial, human, and regenerative economy. In a world marred by inequality and monetary crises, GAESEMA emerges as a transformative and necessary proposal for rethinking value, wealth, and the future of economics.

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References

• ÂNGELO, Gilson Guilherme Miguel. Money is a Complex Product: The Spiritual, Philosophical and Political Truth about Money. GAESEMA Philosophy Series, Book II. Luanda: Edições GAESEMA, 2025.
• POLANYI, Karl. The Great Transformation: The Political and Economic Origins of Our Time. Rio de Janeiro: Campus, 2000.
• MARX, Karl. Capital: A Critique of Political Economy. São Paulo: Boitempo Editorial, 2011.
• GRAEBER, David. Debt: The First 5,000 Years. New York: Melville House, 2011.
• DOWBOR, Ladislau. The Age of Unproductive Capital. São Paulo: Autonomia Literária, 2017.
• AMIN, Samir. Capitalism in the 21st Century. São Paulo: Boitempo, 2016.
• LATOUCHE, Serge. The Bet on Degrowth: How to Exit the Dominant Economic Imagination. Lisbon: Instituto Piaget, 2009.

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