Author: Gilson Guilherme Miguel Ângelo
Introduction
The cycle of life is universal and visible in all dimensions of existence. Whether in nature, with the birth and growth of plants; in irrational animals, which follow instincts of reproduction and survival; or in human beings, who in addition to biology add the capacity to think, create, transform, and develop — the truth is the same: everything begins small, requires care, passes through phases of repetition, growth, transformation, and recycling. Thus, every seed that sprouts requires attention, every offspring needs protection, and every human idea requires discipline to mature. Gilson Guilherme Miguel Ângelo, in his productive philosophy, shows that this natural cycle is also the economic and social cycle: every industry was once, at some point, a small handcrafted product, cared for, tested, reproduced, and perfected until it became mass technology. With this, the Artisanal Reproductive Methodology (MAR) reminds us that the artisanal and the industrial are not enemies, but complementary poles of the same process. This article analyzes, in twelve points, how this cycle is expressed in man, in the economy, and in society, highlighting the challenges and possibilities of coexistence between small producers, large industries, governments, and informal markets.
Development
1. The natural cycle as a universal paradigm
In nature, every vital process demonstrates that nothing emerges complete. A large tree begins as a small seed, which requires care to germinate, grow, and resist until maturity. Likewise, every animal is born fragile, depending on parental and environmental protection to survive. The human being, even more complex, requires family, community, and education to become an adult. This universal pattern proves that every cycle is marked by phases of creation, repetition, transformation, development, and recycling. Thus, by observing nature, we understand that industry, science, and technology also follow the same path. What we call “high technology” today was once only a rudimentary idea, like a handcrafted tool. Therefore, to understand the natural cycle is to understand that human progress does not break with the past but continuously develops it.
2. The artisanal seed of great industries
Every modern industry — whether automotive, pharmaceutical, or technological — was born from a small artisanal gesture. The first automobile was assembled manually, piece by piece, in a workshop. The first light bulb was tested hundreds of times in an experimental space. The first sewing machine was made by human hands before being replicated on a large scale. MAR recalls that every industry carries within itself an artisanal memory, a starting point that never disappears. This heritage shows that the industrial is not a rupture but an amplification of the artisanal. When the philosopher states that even the greatest technologies are merely developed crafts, he teaches that the history of production is a continuous thread, beginning with the small producer and expanding to the global scale.
3. The inevitable transformation of the human being
Man, as a rational being, is not limited to repeating the natural cycle of animals. He thinks, creates, and projects new realities. This capacity means that the artisan worker, sooner or later, moves towards more advanced forms of production. Not because he abandons the artisanal, but because he transforms it into industrial. The artisanal human being is, therefore, the foundation of every industrializer. It is inevitable that a community producing manually, with discipline and vision, will advance to more complex technologies. However, this advancement does not erase the origin: every machine carries the craftsman’s soul, every factory is the multiplication of a human trade that was organized and replicated.
4. The dispute between productive poles
In history, there have always been tensions between the small producer and the great industrializer. In the past, they were called bourgeois and proletarians; today, we can identify them as governments and informal markets. The industrialized pole, concentrated in large companies, controls laws, capital, and power structures. The artisanal pole, represented by the informal market, houses millions of workers who produce daily without official recognition. This dispute is inevitable because both compete for space in the same economic cycle. However, Gilson Guilherme Miguel Ângelo proposes a reformist reading: instead of destroying each other, both must understand that they are part of the same process — different but complementary poles.
5. The informal market as heir to the proletariat
The informal market is where most Africans and peripheral peoples survive. There we find street vendors, small farmers, artisans, and service providers. In the past, they were called the proletariat; today, they are multitudes who produce wealth outside the formal sphere of the State. The Gaesema philosophy embodied in MAR shows that the informal market is vital, because it keeps alive the artisanal seed that nourishes the future industry. To deny its importance would be to deny the very cycle of productive life. Thus, it is understood that the informal is not backwardness, but the beginning — it is where the seeds of tomorrow’s industries are planted.
6. The government as heir to the bourgeoisie
At the other pole, the great industrializer, once called the bourgeoisie, is today represented by governments and corporations that centralize power and control economic structures. The modern government assumes functions of regulation, investment, and supervision, but it also reproduces inequalities when it fails to recognize the value of the small producer. For Gilson, it is necessary to understand that the State, when regulating, must not suffocate the artisanal but allow its natural expansion until it becomes industrial. The bourgeoisie of yesterday became the government of today; but the essence remains: those who hold power seek to maintain their position. The Gaesema reformist philosophy with its MAR proposal seeks to balance this relationship so that power does not become oppression but encouragement.
7. The necessary coexistence between poles
If life is a cycle, the meeting between artisanal and industrial is inevitable. The worker who builds something small and transforms it into industry will end up hiring those who did nothing before but now need to survive. Then arises the coexistence between creator and dependent. This coexistence is delicate: it can generate solidarity, but also resentment. The informal looks at the industrial and believes that “the land belongs to all,” while the industrial believes that merit justifies his position. This tension can only be resolved with academic and scientific understanding, which shows that both are part of the same cycle and must coexist.
8. The role of merit and human effort
In MAR, merit has a central value. The worker who strives, creates, and develops transforms into an industrial and generates opportunities for others. But this process does not eliminate those who did nothing before; on the contrary, they become employees, participating differently in the cycle. Here arises the challenge: how to value merit without turning the system into oppression? The answer lies in understanding that the cycle is collective. Individual merit creates opportunities but is only complete when reinvested in the collective. Thus, merit and solidarity walk together, avoiding the distance between extremes.
9. Social pressure and the timing of industries
An industry born today that employs a single man will, in fifteen years, be pressured to support a family with children. This shows that social life reproduces itself and demands more from the productive structure. If new industries do not emerge, the pressure will fall on the one that already exists, making the system unsustainable. Here is Gilson’s critique: governments and societies must understand the cycle of time, which multiplies human needs. What seems sufficient today will be scarce tomorrow. Thus, every industry must be accompanied by new initiatives to keep the cycle healthy.
10. Corruption as the fruit of misunderstanding the cycle
When people do not understand the productive cycle, the idea arises that “if you have for yourself and nothing is left for me, it is corruption.” Even if there is no theft, social perception creates conflict. This demonstrates that the lack of understanding of the cycle generates accusations, distance, and instability. The solution, according to Gilson, is pedagogical: to teach that the artisanal and the industrial are part of the same process. What seems like inequality is, many times, only a stage of the cycle that needs expansion. Without this understanding, the formal system deteriorates and loses legitimacy.
11. The need for social protection
Every worker who builds something small and becomes industrial needs protection. Protection against misunderstanding, exploitation, and the collapse of the very cycle. This protection is not only police or legal; it is above all academic and cultural. When society understands that each pole has a function in the cycle of life, it protects those who produce, values those who work, and even recognizes those who depend, because it knows that all can evolve. Protection, therefore, results from the balance between production, recognition, and solidarity.
12. The human being as the center of the process
In the end, the productive cycle — whether artisanal or industrial — only makes sense because the human being is its center. It is he who thinks, creates, transforms, develops, and recycles. At the same time that he produces, man also reproduces biologically and socially, demanding that the economic cycle accompany the life cycle. Thus, MAR places man as the origin, means, and end of the process. There is no industry without a craftsman, no government without people, no wealth without human labor. This recognition restores dignity to man, allowing him to be happy, possess goods, protect himself, and protect his community.
Conclusion
The cycle of life shows that nothing is eternal in a fixed state: everything is born, grows, transforms, and recycles. This principle, visible in nature, also governs the economy and society. Gilson Guilherme Miguel Ângelo, by proposing the philosophy of the Artisanal Reproductive Methodology, shows that the artisanal and the industrial are phases of the same path. The dispute between poles is historical, but it must not be destructive; it must be understood as complementarity. The human being, by being rational, has the capacity to organize this cycle so that it produces dignity, wealth, and social protection. Thus, MAR is not just theory: it is a practice of life that restores to man the awareness that progress and happiness are born when we understand that every great industrial was once a small craftsman — and that every future always begins with the care of the seed.
References
Ângelo, Gilson Guilherme Miguel. Money is a Complex Product:GAESEMA Publishing, 2025.
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