By Gilson Guilherme Miguel Ângelo
GAESEMA Magazine – Special Edition on Economic Philosophy

Abstract

This article offers a philosophical-economic reading of the relationship between the private sector and the sector of production, reinterpreted through the lens of the GAESEMA Philosophy. The analysis starts from the principle that the private sector, as understood in modern economies, is not an autonomous origin but rather a derivative of the management and administration of an earlier sector—the sector of production. This original sector was progressively curtailed and instrumentalized by economic systems that, by reducing man to a consumer and the product to a commodity, distorted the natural meaning of the economy. The GAESEMA approach reverses this inversion, advocating the revaluation of production as the vital core of human, social, and spiritual prosperity.

Highlighted Quotation

“The sector of production is the soul that sustains the economic body. When the soul is forgotten, the body becomes a mere ghost of wealth.” — Gilson G. M. Ângelo

Introduction

The modern understanding of the private sector rests upon a historical and philosophical misunderstanding: that individual initiative is the primary driver of the economy. GAESEMA Philosophy, on the contrary, teaches that production—understood as a creative, natural, and spiritual act—precedes any form of property or accumulation. The private sector, in its current configuration, results from the administrative reorganization of a pre-existing power: productive power. The curtailment of the sector of production transformed the producer into an entrepreneur and the product into capital, separating labor from its spiritual essence.

This reflection seeks to reconstruct the course of this historical deviation and restore the original logic of production as the foundation of economic sovereignty and public ethics. Gilson G. M. Ângelo argues that the private sector must reconnect with its productive root, freeing itself from the condition of a mere management instrument and reconnecting with creation—the source of value, dignity, and integral development.

1. The Sector of Production as the Ontological Origin of the Economy

“At the origin of every economy, there is always an act of production, not of exchange.” — Aristotle, Politics

The sector of production is the ontological matrix of the economy, as it precedes any form of market, currency, or capital. GAESEMA Philosophy identifies in it the first manifestation of human intelligence applied to nature. To produce is to order matter according to necessity and spirit; it is to transform chaos into utility and meaning. Modern systems erred by reducing production to a mere technical process, devoid of soul, transferring its command to administrative and financial structures.

Historically, the shift from agricultural and artisanal economies to industrial and capitalist ones caused a split between producer and production. The man who was once a creator became an executor. Production, previously an act of sovereignty, became a function dependent on capital. GAESEMA Philosophy denounces this inversion as a departure from natural order, proposing a return to production as an existential act—one that restores to man awareness of his creative power and to society the balance between value and justice.

2. The Private Sector as a Derivative, Not the Origin of Production

“Economic freedom without productive consciousness is merely a refined form of slavery.” — Gilson G. M. Ângelo

The private sector is often exalted as the engine of innovation and economic freedom. However, according to GAESEMA’s reading, it is a derived, not original, sector. It arises from the delegation and administration of a collective good: productive power. Over history, modern states have transformed production—which was a natural, communal, and shared act—into an object of regulation and concession. Thus, the private sector became the administrative expression of a right that was once ontological.

GAESEMA Philosophy views this phenomenon as progressive alienation. When the producer requires state authorization to produce, production ceases to be free. The private sector, instead of representing the creative entrepreneur, becomes the symbol of the citizen-manager. Economic autonomy is replaced by legal dependency. To restore balance, it is necessary to reconnect the private to the productive, returning to production its status as a fundamental human act, above bureaucracy and speculation.

3. The Historical Curtailment of the Sector of Production

“The history of capitalism is the history of the disappearance of the producer.” — Karl Marx, Economic-Philosophical Manuscripts

The curtailment of the sector of production did not occur suddenly, but through centuries of economic power restructuring. With the Industrial Revolution, focus shifted from artisanal to mechanized production, and man lost control over the product of his labor. The producer ceased to be the center of the economy and became part of a machine. This displacement represented an ontological mutation: the sector of production was dissolved within a broader economic sector, dominated by rules, finance, and property.

GAESEMA Philosophy identifies this process as the “reduction of the giant to the cave.” A sector that should command all others was confined to an instrumental function. The producer now served the manager, not the other way around. This spiritual inversion reverberates in contemporary society, where value is measured by profit rather than creation. To restore the sector of production is therefore to restore the dignity of labor and the spiritual consciousness of the economy.

4. State Management and Authorization of the Enterprise Sector

“No company is born without the permission of the State, but all production arises from the impulse of life.” — Gilson G. M. Ângelo

The modern business sector is an administrative extension of the State. Its existence depends on authorizations, licenses, codes, and taxes. This symbiotic relationship, while necessary for legal order, creates a dependency that distorts the principle of productive freedom. The company becomes an intermediary between the producer and the State, and the entrepreneur a mediator of powers that are no longer their own.

GAESEMA Philosophy proposes reinterpreting this relationship with an ethics of complementarity rather than subordination. The State should guarantee justice and sustainability, while the entrepreneur should represent the creative spirit of the people. The current imbalance—where the State centralizes economic power and the entrepreneur seeks only profitability—prevents the flourishing of a natural economy. In contrast, a model based on conscious and shared production would allow the business sector to rediscover its spiritual function: to be an instrument of collective prosperity.

5. The Private Sector as Body, the Sector of Production as Soul

“The body of the economy without a productive soul is a machine that consumes itself.” — Frantz Fanon, adapted

GAESEMA Philosophy defines production as the soul of the economy, and the private sector as its functional body. Just as the body depends on the vital breath to exist, the private sector depends on production to be legitimate. When the body separates from the soul, corruption of meaning occurs: the economy lives but does not prosper. This metaphor explains the contemporary crisis of economic systems, where growth is measured in numbers rather than well-being.

In African contexts, the situation is even more revealing: the private sector grows in structure but not in essence. Models are imported, but identity is not produced. GAESEMA Philosophy proposes inverting this logic—making production the guiding principle and the private sector the executive instrument of national creativity. In this way, the soul and body of the economy reunite in the same act: producing with consciousness, distributing with justice, and growing with spirituality.

Part II – The Private Sector and the Sector of Production according to the GAESEMA Philosophy

6. Superpowers as an Example of Productive Freedom

“The strength of nations does not lie in their wealth, but in the freedom of their producers.” — Gilson G. M. Ângelo

Contemporary economic superpowers—such as the United States, China, Russia, Germany, and Brazil—understand, albeit in different ways, that production is a strategic and sacred act. In these countries, the business sector is treated as a scientific extension of national sovereignty. Companies are seen as laboratories of innovation and cells of economic defense. Hence, they invest in productive freedom, technological experimentation, and the promotion of value creation.

GAESEMA Philosophy notes, however, that productive freedom only becomes virtuous when grounded in ethical and territorial awareness. A company that produces without social responsibility becomes predatory; one that produces with human sense becomes a source of civilization. The GAESEMA model proposes that African countries adopt productive freedom as a pillar of sovereignty, guided by their own spiritual and cultural values, where the producer is not only an economic citizen but also a guardian of the land and the community.

7. The Economy as a Living Network

“The economy is a living body: when money does not circulate like blood, society falls ill.” — Aristotle, GAESEMA adaptation

GAESEMA Philosophy conceives the economy as a living network, where currency functions as the bloodstream and production as the heart. If money disconnects from production, the social organism collapses. This vital metaphor reminds us that money is not an end but a means of reproducing value. When currency arises from speculation rather than labor, it becomes toxic—it nourishes a few while poisoning many.

GAESEMA’s proposal is to restore the natural cycle of the economy: currency must emerge from productive acts, circulate through communities, and return to the producer in the form of investment. A healthy monetary flow is one that completes the vital circuit of production. In African contexts, the creation of local currencies and the valorization of MAR (Metodologia Artesanal Reprodutiva) represent concrete steps in this direction, reintegrating money into life rather than abstract finance.

8. The Mask of Real Monetary Colonization

“He who controls the currency controls the destiny of the people.” — John Maynard Keynes

Gilson Ângelo describes the contemporary global economic system as a “real monetary colonization.” In this structure, states voluntarily participate in their own dependence, ceding productive sovereignty in exchange for external credit. The result is a servile economy, where public budgets feed on debt and the people live on promises. Currency ceases to represent real labor and comes to symbolize the power of others.

This colonization is subtle: it requires no military invasions, only financial flows. Central banks, rating agencies, and multilateral institutions become invisible empires. GAESEMA Philosophy proposes breaking this system through endogenous productivity—producing what is consumed and consuming what is produced. African economic liberation will not come from donations or loans, but from the revalorization of local production and the creation of monetary systems based on tangible and culturally rooted wealth.

9. The Structural Error of State Finances

“The State that lives on loans to sustain itself drowns in interest and loses the soul of its people.” — Gilson G. M. Ângelo

The prevailing financial model in many African countries reveals a deep structural error: the chronic dependence on external loans to sustain the state apparatus. This practice, seemingly pragmatic, is spiritually destructive. By indebting itself, the State transfers its decision-making power to invisible creditors and turns the public budget into a mechanism of institutional survival rather than productive development.

GAESEMA Philosophy warns that the State cannot finance itself at the expense of the future. True sustainability requires that money be generated through production, not debt. When ministries consume more than producers generate, society degenerates into a statistical illusion. GDP becomes a mirage. Therefore, the doctrine proposes a spiritual reform of public finances: each budget must originate from real effort and return to its source—labor and the product.

10. Debt, GDP, and Productive Devaluation

“Debt is the shadow that follows the nation that forgot to produce.” — Gilson G. M. Ângelo

Each cycle of government indebtedness turns the country into a laboratory of dependence. Gross Domestic Product grows, but without substance; people work but do not enrich themselves. The paradox of the modern economy is that the more one produces to pay debts, the less one actually owns. Raw materials are exported and finished products imported—a process that turns workers into consumers of their own poverty.

GAESEMA Philosophy interprets this phenomenon as “productive devaluation.” The value created by the people does not return to the community; it disperses in the global market. To invert this logic, GDP must be reconstructed on reproductive foundations: measuring not only the volume of production but its capacity to generate continuity, identity, and sovereignty. Genuine progress is not that which increases numbers, but that which consolidates the dignity of labor and national autonomy.

11. African Exceptions and Lessons

“Sovereignty is not a miracle; it is a method.” — Gilson G. M. Ângelo

Namibia and South Africa provide remarkable examples of productive balance and monetary stability. Although these countries face structural challenges, they preserve a certain coherence between currency, production, and governance. In Namibia, prudent control of monetary issuance and the valorization of agriculture and tourism demonstrate that it is possible to protect the productive base without sacrificing competitiveness. In South Africa, the coexistence between the formal and informal economy reveals a vitality that a wise State recognizes and integrates.

GAESEMA Philosophy considers these experiences as African laboratories of practical sovereignty. They demonstrate that the path to development does not lie in the imitation of foreign models but in coherence between culture, production, and governance. The fundamental lesson is that productive freedom requires stable policies and civic education. A people who understand the value of their own production do not accept economic servitude—they reinvent their destiny.

12. The Necessary Reform of Economy and Finance

“The economy must serve life, not the other way around.” — Amartya Sen

Gilson Ângelo proposes a profound reform of the economic and financial system. The goal is to unite finance and economy under a single social and spiritual responsibility. Currency should circulate around local production; banks should finance real creation; and the State should facilitate work, not mediate it. This is the essence of the Reproductive Artisan Methodology (MAR): transforming every economic act into an act of reproducing life.

The reform is not merely technical—it is philosophical. It requires that public decision-makers understand that money is a symbol of the people’s trust, not an instrument of power. The economy must be organic, proximate, and human. Banks and ministries become servants of production, not its masters. Thus emerges a new paradigm: the spiritual economy, in which prosperity means living in harmony with what is produced, distributed, and consumed.

Part III – The Philosophical and Spiritual Reintegration of Production

13. MAR as the Reintegration of the Sector of Production

“True economic revolution begins in the palm of the hand that creates.” — Gilson G. M. Ângelo

The Reproductive Artisan Methodology (MAR) represents, within GAESEMA Philosophy, the rebirth of the Sector of Production in its purest and most sovereign form. This system returns to man the power to transform matter and spirit in a single productive gesture, without the oppressive intermediation of financial capital. MAR is simultaneously an economic practice, a spiritual philosophy, and a science of survival. It is based on community autonomy and the recovery of ancestral know-how—carpentry, pottery, family agriculture, embroidery, manual crafts—transforming them into living cells of sustainable economy.

In the African context, MAR is an antidote against technological unemployment and cultural depletion. By prioritizing the reproduction of value at the local level, it combats rural exodus, restores artisanal pride, and reduces dependency on imports. GAESEMA Philosophy asserts that productive inflation—multiplying real creation—is preferable to monetary inflation, which only multiplies paper. Therefore, MAR is more than a method: it is an ethic of autonomy and a tool for dignifying the African producer.

14. The Producer–Production–Product Triangle

“In the productive triangle resides the economic trinity of existence: being, doing, and sharing.” — Gilson G. M. Ângelo

The Producer–Production–Product triangle is the ontological and scientific key of GAESEMA Philosophy. It defines the natural cycle of human creation: the producer is the origin; production, the process; and the product, the revelation. When this harmony is broken, society loses its identity. Capitalist systems fragmented this triangle—separating man from what he creates, transforming the product into a commodity and the producer into a number. GAESEMA seeks to restore this sacred geometry, returning to man the totality of his productive act.

In African economies, this restoration requires public policies that ensure the producer’s effective participation in the value generated: shared ownership, technical-spiritual education, cooperatives, and solidarity finance. The triangle is not merely an economic model; it is a spiritual symbol of creation. To produce is to create; to create is to serve; to serve is to perpetuate the cycle of life. Thus, the triangle is also a pedagogy and theology of production, foundational for an economy with soul.

15. The Political Restoration of the Sector of Production

“Without productive politics, there is no sovereignty, only management of dependence.” — Gilson G. M. Ângelo

Restoring the Sector of Production is a political act of the highest order. It demands a new Productive Constitution, where the right to produce is recognized as a fundamental right—preceding the right to trade or profit. Gilson Ângelo proposes the creation, in each African state, of a Ministry of Production, autonomous from finance and the economy, tasked with planning food, artisanal, and energy sovereignty. This restoration is not mere bureaucracy; it is institutional revolution.

GAESEMA teaches that the State must submit to the logic of productive nature, not to the logic of foreign capital. Industrial policies need to emerge from the national soil, respecting the rhythms of the land and human labor. Each community, cooperative, or workshop must be treated as the embryo of an economic state. Only in this way is wealth decentralized and power democratized. The Sector of Production thus becomes the foundation of a new African independence—material, cultural, and spiritual.

16. The Spirituality of Work and the New Producer Man

“Work is prayer in motion.” — Gilson G. M. Ângelo

GAESEMA Philosophy rescues work from its condition as punishment, elevating it to the category of revelation. The productive act is a silent dialogue between man and the divine: each tool is an extension of the soul, each creation, a prayer. The producer is the priest of matter, the guardian of transformation. This vision frees the worker from modern alienation—the condition that makes him see work merely as a means of subsistence.

The New Producer Man is aware of the spiritual value of his activity. He produces with purpose, not merely for wages. He knows that his gesture shapes the world and nourishes the community. When society recovers this awareness, the economy regains ethical meaning. The Sector of Production becomes a space of human redemption, not exploitation. Thus, to work is to serve creation; to produce is to pray with one’s hands; to live is to continue the divine act of building the world.

17. The Spiritual Economy of Production

“True wealth is the balance between body, soul, and society.” — Gilson G. M. Ângelo

The Spiritual Economy of Production proposes a civilization based on living value, not monetary value. Gilson Ângelo teaches that each productive act releases vital energy—the profit becomes a consequence of harmony, not the object of greed. When man produces with love, ethics, and purpose, a social vibration is created that sustains peace, justice, and prosperity. This spiritual economy does not deny money, but reintegrates it into the service of life.

According to GAESEMA, to prosper means to align body (work), soul (intention), and society (sharing). The market ceases to be an arena of competition and becomes a field of communion. The spiritualization of production is not mysticism but higher rationality—understanding that value emerges from balance, not accumulation. Restoring the Sector of Production is thus more than economic reform: it is civilizational rebirth, where the economy once again becomes an expression of the Spirit that creates and sustains the world.

General Conclusion

“To produce is to exist in fullness; to administer is to serve production.” — Gilson G. M. Ângelo

The analysis of the seventeen points reveals that the Private Sector, as currently conceived, is merely the legal reflection of the Sector of Production, its spiritual and ontological origin. Humanity’s historical error was to invert this hierarchy: subjugating the producer to financial logic and reducing production to statistics. GAESEMA Philosophy proposes restoring the lost balance, returning man to the creative center of the economy.

The future of African nations depends on the courage to rebuild the economy on productive, ethical, and spiritual foundations. MAR, the Producer–Production–Product Triangle, and the Spiritual Economy are concrete instruments for this reconstruction. In them, freedom is not permission but a natural right; prosperity is not accumulation but balance; and the State is not a tutor but a servant of creation.

Thus, restoring the Sector of Production represents the rebirth of Man and the awakening of Africa as a productive, sovereign, and spiritual civilization—a new era in which the economy becomes again an act of love, wisdom, and communion with life.

References

• Ângelo, G. G. M. (2025). Dinheiro é um Produto Complexo. Filosofia GAESEMA.
• Aristotle. Politics (Book I). Classical translation.
• Keynes, J. M. (1936). The General Theory of Employment, Interest and Money.
• Sen, A. (1999). Development as Freedom. Oxford University Press.
• GAESEMA Reports (2023–2025): Ontology of Production and The Producer–Production–Product Triangle.

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