Author: Gilson Guilherme Miguel Ângelo
Philosopher and Founder of GAESEMA Philosophy – (author of the book The Systematic Origin of Man and the Family – Human Management and Administration)

Introduction

GAESEMA philosophy, conceived by the thinker Gilson Guilherme Miguel Ângelo, rises as an integral system for understanding human life, the family, society, and the State. This philosophy is not limited to an economic or political perspective; it is a science of the human being, articulating spirituality, culture, law, management, and production.
This article examines the ten central chapters of The Systematic Origin of Man and the Family, synthesizing and expanding its ideas as a contribution to consolidating GAESEMA philosophy as a matrix of universal African thought.

Chapter I – The Natural System of Human Life

The first chapter is based on the understanding of man as part of a universal ecosystem, governed by nature and natural cycles. Man, as a rational being, does not live in isolation: he is born, grows, associates, produces, and transmits material and spiritual inheritances. This chapter shows that human life cannot be understood outside its insertion in nature and the social contract.

GAESEMA introduces here the concept of the GAESEMA pyramid, which begins with the individual and expands to the State. The family emerges as the first institution of human administration, from which values, norms, and organizational systems that sustain societies radiate. Thus, life is not only biological, but deeply normative, structured by culture, custom, and positive law.

Chapter II – GAESEMA Philosophy

GAESEMA Philosophy is not merely an African response; it is, above all, a universal and contemporary one. Although born from African soil and nourished by the continent’s cultural, spiritual, and philosophical roots, its proposal transcends geographical and historical boundaries.

The essence of GAESEMA is recognizing the human being as the central element of any organization, whether political, economic, social, or spiritual. What is defended is not only the right of Africans to reconnect with their memory, but the right of all humanity to rediscover the systematic origin of life and coexistence.

The author, Gilson Guilherme Miguel Ângelo, warns that the idea of preserving ancestors is not new. African, Amerindian, Asian peoples, and even the Greco-Roman tradition recognized the importance of ancestors as guardians of wisdom. The problem, however, does not lie in the absence of this idea, but in its historical and cultural distortion.

The memory of ancestors was often instrumentalized by elites, traditional authorities, and even colonial systems, which turned it into rigid dogmas or justifications for maintaining unjust hierarchies. What should have been a source of liberation and awareness became, in many contexts, a tool of control and manipulation.

GAESEMA Philosophy therefore proposes a deep reinterpretation of ancestry. It is not enough to venerate ancestors in rituals or through the repetition of customs: it is necessary to understand, with spiritual clarity and logic, what they represent.

The ancestor is a living memory of humanity, not an untouchable idol. He reminds us that we are the fruit of a continuity, but also that we must advance, reform, and improve the legacy received. Respect does not mean stagnation; it means responsibility.

At this point arises the tension between two forms of understanding reality: spiritual understanding and logical understanding.

• The first, associated with traditional administrations, insists on interpreting life as governed by invisible forces, rituals, and spiritualities that shape human destiny. It maintains the conviction that social order reflects spiritual order, and that man must remain in harmony with spirits and ancestors.
• The second, which we could call logical or cosmic understanding, observes the world as an organized system, governed by natural, scientific, and universal laws. In it, everything that exists — from the star to the plant, from the animal to the human — is subject to ordered functioning, with cycles, movements, and rational principles.

GAESEMA, however, does not deny either of these dimensions. On the contrary, it seeks to integrate them. It recognizes that human life is simultaneously spiritual and logical, ancestral and scientific, collective and individual. The great challenge lies in overcoming the internal struggle that societies face when attempting to separate these two dimensions.

What is observed today, according to the author, is a kind of social schizophrenia: on one side, communities that cling to spiritual traditions without critical questioning; on the other, elites that adopt rational, Western models without integrating the spiritual dimension of man. The result is a divided society incapable of finding balance.

Thus, GAESEMA Philosophy proposes a new paradigm: the integral administration of human life. In it, spirituality is not denied, but positioned as an interior and collective dimension of identity; logic is not discarded, but seen as an expression of the cosmos organized in cycles and universal laws. Man ceases to be hostage to a unilateral vision and comes to be understood as a dual and integrated being: body and soul, reason and spirit, ancestry and innovation.

It is precisely this vision that makes GAESEMA Philosophy universal. It is not only for Africans or colonized peoples, but for all humanity that faces crises of meaning, political crises, environmental crises, and spiritual crises. The recovery of ancestry, combined with the recognition of the cosmic logical laws, can offer a path toward balance between tradition and modernity, between faith and reason, between identity and universality.

Therefore, Chapter II makes clear that GAESEMA Philosophy is a global contemporary response, grounded in the conviction that ancestors must not be forgotten. The problem was never remembering them, but the way this memory was distorted. Correcting this distortion means recovering ancestry as a living force, reconciling spirituality with cosmic logic so that man, in his full nature, may govern himself, his family, his society, and his State in harmony with the whole that exists.

Chapter III – Factual Organization of the Normative Construction of Man

Here the discussion focuses on how man constructs norms, laws, and systems of regulating life. GAESEMA philosophy shows that legal neutrality does not exist: all law arises from facts, customs, and human interpretations. Normativity is therefore a collective, factual, and dynamic creation.

The chapter analyzes how legal writings and interpretations vary according to social and historical contexts, and how custom continues to have force in Africa, even under modern constitutions. Factual organization is seen as a synthesis between tradition and writing, between customary norms and positive law. Thus, man is simultaneously creator and creature of law.

Chapter IV – The Social Man After Physical Passing (Successions)

Death does not end a man’s presence in society. This chapter addresses successions, understood as the transmission of goods, values, and responsibilities after death. The succession phenomenon is interpreted here not only in legal terms, but also cultural and spiritual.

GAESEMA recognizes that material and immaterial inheritances shape the continuity of social life. Man is not the absolute owner of his goods: he is a temporary manager whose mission is to transmit them to future generations. Succession reveals the family’s role as the nucleus of historical and cultural continuity, where past, present, and future meet.

Chapter V – Family Association

The family, the nucleus of society, is presented as the first form of human association. More than a private institution, the family is a universal system of producing values, affections, knowledge, and norms. The chapter shows that family sources intertwine with universal laws and national legislation, while also preserving traits specific to each people.

The family is a place of education, patrimonial management, cultural transmission, and solidarity. GAESEMA philosophy argues that the family must be recognized as the foundation of all human management, not merely as an object of public policy.

Chapter VI – Culture

Culture is production, creation, and a force that shapes society. GAESEMA affirms that culture is not an ornament but a real source of the economy and social organization. Cultural practices are systems of symbolic and material production, determining ways of thinking, consuming, working, and organizing. This chapter emphasizes that without culture there is no identity; without identity there is no sovereignty.

GAESEMA philosophy proposes that States in general — especially those most vulnerable in cultural identity, such as African states — value their original cultures as pillars of sustainable development while compiling them with Western systems defended in the 1945 United Nations Charter and the 1948 Universal Declaration of Human Rights.

Chapter VII – Custom

Custom is seen as the original norm of African social life. Before writing and positive law, custom already existed as the regulator of relationships. This chapter recovers the value of custom in organizing justice, the economy, and community life. Barter, informal social contracts, forms of solidarity, and local systems of conflict resolution are examples of customs that remain alive.

GAESEMA criticizes the colonial erasure of these customs and asserts their reintegration as part of African normativity. Custom is not backwardness: it is accumulated wisdom.

Chapter VIII – Academic Education

Education is an instrument of liberation and of constructing autonomy. This chapter analyzes the relationship between education, culture, and custom, showing how the Western school displaced traditional systems of African knowledge. GAESEMA philosophy proposes an education that unites scientific knowledge with local knowledge, tradition with innovation. Reading, discipline, and the power of decision through knowledge are highlighted as instruments of sovereignty. Education is not merely content transmission, but the integral formation of man and community.

Chapter IX – The Science of GAESE and Human Management

Here Human Management and Administration is defined as the science of sciences, for it studies man in all his dimensions. GAESEMA integrates the individual and the collective, the private and the public, proposing a management model that places man at the center and structures at his service.

This chapter shows that GAESE science is not limited to theory: it guides practices of social, commercial, productive, and public management. Man must not be subordinate to structures; it is the structures that must exist to serve him.

Chapter X – GAESE Understanding of the Systematic Origin of Human and Public Management and Administration

The final chapter is both synthesis and projection. It presents the reforms necessary for GAESEMA philosophy to be applied for the benefit of the individual, the family, society, and the State. It addresses concepts such as objective and subjective subjection, scientific knowledge, democracy, bureaucracy, and public management.

GAESEMA philosophy culminates in an integrative vision: man is the subject of production, science, and politics; the State is an instrument; and society is the space of coexistence and development. The future of humanity, according to GAESEMA, depends on placing man and production at the center of all management.

Conclusion

The work of Gilson Guilherme Miguel Ângelo, interpreted through GAESEMA Philosophy, presents itself as a global and rooted system, capable of responding to contemporary crises in Africa and in the world. The ten chapters cover everything from natural life to public administration, showing that true science is the science of man in relation to family, culture, custom, education, and management. GAESEMA’s legacy is to offer the world a universal thought that begins with the systematic origin of man and reaches toward a new social order — just and sustainable.

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