QA回答：為什么中國(guó)古代商人不受尊重？

But merchants will bribe officials at this time to buy these foods. Later, they will sell the food for disaster relief at high prices. Bankrupt refugees who cannot afford food can only resist. The food provided by the country for disaster relief will become useless, while the businessmen will make huge profits. For merchants, the rise and fall of the dynasty has nothing to do with them, as long as they guarantee their status, they are the most ruthless creatures.

但是，商人此時(shí)會(huì)賄賂官員購(gòu)買這些糧食。之后，他們會(huì)以高價(jià)出售這些救災(zāi)糧食。破產(chǎn)的難民買不起食物，只能反抗。國(guó)家提供的救災(zāi)糧食將變得毫無(wú)用處，而商人卻會(huì)賺取巨額利潤(rùn)。對(duì)于商人來(lái)說(shuō)，王朝的興衰與他們無(wú)關(guān)，只要能保證他們的地位，他們就是最無(wú)情的生物。

This often happened in ancient times, so ancient merchants would be suppressed to prevent them from making chaos.

這種情況在古代經(jīng)常發(fā)生，因此古代商人受到壓制，以防止他們制造混亂。

Minh
Cathaysian, the subject of ancient Chinese civilization, is a country specializing in cultivation. Cathaysian civilization has, from its very beginning, been characterized as an agricultural civilization. It values ??agricultural development and considers farming as a source of social wealth while on the other hand it despises commerce as an unimportant factor in the economy. The ideology of respect for peasants and mercantiles promoted during the Warring States period (475-221 B.C.E.) became the main trend of Chinese economic thought and was believed and pursued by emperors throughout the entire history of China. Chinese history since the Qin and Han dynasties (221 BC-220 AD). At the end of the feudal period, with the rapid development of industry and commerce, the ideological disdain for commerce was tested in some areas, but its supremacy in the confucian and economic policy circles. of the state remains unchanged. The kings of the Ming-Qing dynasties continued to maintain the policy of considering agriculture as the basis of the economy while trade was only considered a secondary role in the economy - something necessary but not worthy of encouragement. In traditional Chinese thought, commerce and merchants are often associated with selling at exorbitant prices and enjoying a life of insatiable luxury. Thus, the overgrowth of trade not only harms the agricultural economy through the huge human consumption of farming, but also damages society as a whole. China's traditional mercantilism and mercantilism clearly went against the wave of maritime trade disputes at the time. Since the discovery of geography, mercantilism has become prent in Western European economic circles. All the maritime nations there emphasized the importance of commodity turnover and precious metal imports to the nation's prosperity at this time. All countries actively support the development of maritime trade through the use of national power. The colonial trade of Portugal and Spain, the era of Dutch charioteers and the founding of the British Empire were all the result of mercantilism and national policy. In such an era, however, the Chinese emperors still advocated remembrance. So it is clear that they are not able to implement an active foreign trade policy to encourage merchants to go out and open up the market for the country. The traditional Chinese concept of "Hua Yi" is also an important reason. This concept is the self-centered political-cultural attitude that asserts that Chinese civilization is superior to other countries. Although this kind of attitude is a common characteristic of all relatively developed ancient civilizations in general, China's special geographical position separates it from other ancient civilizations by natural barriers. the four-sided nature, as well as the vantage point of Chinese civilization and its "world" whose Chinese-centrism is so strong, and since then China has not only created a concept that has The combination and the system is the "Hua Yi" which is related to this concept, they have developed into a system of personality and principles in dealing with relations with the outside world. According to this concept, China is the center of the world and the emperor of China is the "Son of Heaven" who rules over the entire world. Outside of China where the emperors directly ruled were the regions inhabited by the “Man Di” in barbaric countries. Although all these countries were fierce and wild, the emperor always wanted to give them gifts and treat them as vassals if they wished to be civilized and recognize their rule through through royal tribute. The highest ideal of the ancient Chinese emperor was to establish a world order in which he was the ruler of all the nations of the world.

華夏文明的主體——古代中國(guó)，是一個(gè)以農(nóng)耕立國(guó)的國(guó)度。自文明肇始，華夏文明便呈現(xiàn)出鮮明的農(nóng)耕文明特質(zhì)：崇尚農(nóng)業(yè)發(fā)展，將耕作視為社會(huì)財(cái)富之源；同時(shí)貶抑商業(yè)，視其為經(jīng)濟(jì)末流。戰(zhàn)國(guó)時(shí)期（公元前475-221年）形成的"重農(nóng)抑商"思想，成為中國(guó)歷代帝王奉行的經(jīng)濟(jì)治國(guó)圭臬。
自秦漢（公元前221年-公元220年）以降，直至封建時(shí)代末期，盡管工商業(yè)在局部地區(qū)蓬勃發(fā)展，但輕商思想在儒家體系與國(guó)家經(jīng)濟(jì)政策中的主導(dǎo)地位始終未被動(dòng)搖。明清帝王依然恪守"以農(nóng)立國(guó)"的基本國(guó)策，僅將商業(yè)視為必要卻不值得鼓勵(lì)的經(jīng)濟(jì)補(bǔ)充。在傳統(tǒng)觀念中，商賈常與囤積居奇、奢靡無(wú)度相聯(lián)系，商業(yè)過(guò)度發(fā)展不僅會(huì)消耗農(nóng)耕勞力，更將敗壞社會(huì)風(fēng)氣。
這種傳統(tǒng)農(nóng)商觀念與當(dāng)時(shí)世界貿(mào)易浪潮形成鮮明反差。地理大發(fā)現(xiàn)后，重商主義在西歐各國(guó)盛行，海上強(qiáng)國(guó)無(wú)不將商品流通與貴金屬輸入視為國(guó)家繁榮之本，紛紛以國(guó)家力量助推海外貿(mào)易——葡萄牙、西班牙的殖民貿(mào)易，荷蘭的"海上馬車夫"時(shí)代，乃至大英帝國(guó)的崛起，皆是重商主義國(guó)策的產(chǎn)物。反觀中國(guó)帝王，此時(shí)仍執(zhí)著于"勸課農(nóng)桑"的祖訓(xùn)，自然不可能推行鼓勵(lì)商人開拓海外市場(chǎng)的積極外貿(mào)政策。
傳統(tǒng)"華夷觀"亦是重要成因。這種以華夏文明為尊的自我中心主義政治文化態(tài)度，雖為古代發(fā)達(dá)文明的共性特征，但中國(guó)特殊的地理環(huán)境使其表現(xiàn)尤為強(qiáng)烈：四境天然屏障將華夏文明與其他古文明隔絕，形成強(qiáng)烈的"天朝上國(guó)"意識(shí)。由此衍生的"華夷"體系，逐漸發(fā)展成處理對(duì)外關(guān)系的核心準(zhǔn)則。
按照此觀念，中國(guó)乃"天下"中心，皇帝是統(tǒng)御萬(wàn)邦的"天子"。直接統(tǒng)治區(qū)域之外，皆是"蠻狄"所居的化外之地。盡管這些邦族粗野蠻荒，但只要愿通過(guò)朝貢接受教化，天子便以懷柔之道待之，賜予封賞以示羈縻。中國(guó)古代帝王追求的終極理想，正是建立一種"萬(wàn)邦來(lái)朝"的世界秩序。

Yet China's self-centeredness is by no means belligerent or brave. It emphasizes China's preeminence in the world but it has never been inclined to expansion and has never wanted to force other countries to accept a unified world under Chinese rule. It describes the submission of other countries to China's exemplary morality and strength. It therefore places more emphasis on protecting Chinese civilization and maintaining internal order against foreign influences than on expanding China's influence into the world. This is the real sign that distinguishes China from other countries. From the point of view of the "Tian Dynasty" emperors, the order of ruling within was sacred and inviolable, which was what made China since it became a civilized nation. Therefore, it was absolutely necessary for the emperors to take every possible measure against the poisoning of the barbarians outside. Only when foreign countries have a desire to observe the Chinese customs and ritual system that has created the governing order within China, are they well accepted and welcomed. But if they dare to change these customs and systems they will be expelled and banned.

然而，中國(guó)的自我中心主義絕非好戰(zhàn)或強(qiáng)勢(shì)。它強(qiáng)調(diào)中國(guó)在世界中的至高地位，卻從未傾向于擴(kuò)張，更無(wú)意強(qiáng)迫他國(guó)接受以中國(guó)為尊的一統(tǒng)天下。這種觀念所期待的，是四方邦國(guó)因仰慕華夏的道德典范與強(qiáng)大國(guó)力而自愿歸附。因此，其核心要義在于守護(hù)中華文明、抵御外來(lái)影響以維持內(nèi)部秩序，而非將中國(guó)影響力擴(kuò)張至全球——這正是中國(guó)區(qū)別于其他文明的關(guān)鍵特征。
在"天朝"帝王眼中，自華夏成為文明之邦起，其內(nèi)部統(tǒng)治秩序便是神圣不可侵犯的。帝王必須竭盡全力防范"夷狄"的侵染：唯有當(dāng)外邦主動(dòng)學(xué)習(xí)中國(guó)維系內(nèi)部秩序的禮樂(lè)制度時(shí)，才會(huì)被欣然接納；若其妄圖改變這些制度規(guī)范，則必遭驅(qū)逐禁絕。
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The concept of "Hua Yi" did not hinder China's expansion into the world in the early part of its history, especially at a time when it was a powerful state like under the Han Dynasty (206 B.C. 220), Road (618-907). At that time, the greatness of the nation made the emperors of China have enough confidence and open contact with the outside world, a sense of superiority about "Heavenly Dynasty" and Chinese culture had probably at the highest level psychologically. But since the 16th century, and especially since the 17th century, the highly developed Chinese civilization has faced an unheard of new civilization brought by Europeans with warships, which At least in terms of raw materials, it is not inferior to China, but in many respects it seems to surpass China.

“華夷”的概念在其歷史早期并沒(méi)有阻礙中國(guó)向世界擴(kuò)張，尤其是在漢朝（公元前206年-公元220年）和唐朝（公元618年-公元907年）等強(qiáng)盛時(shí)期。那時(shí)，國(guó)家的強(qiáng)大使得中國(guó)皇帝有足夠的信心與外界進(jìn)行開放的接觸，“天朝”和中華文化的優(yōu)越感可能在心理上達(dá)到了最高水平。但自16世紀(jì)以來(lái)，特別是自17世紀(jì)以來(lái)，高度發(fā)達(dá)的中華文明面臨著歐洲人憑借戰(zhàn)艦帶來(lái)的前所未有的新文明的沖擊，這種文明至少在物質(zhì)層面并不遜于中國(guó)，甚至在許多方面超越了中國(guó)。

This situation has shaken the "Tian Dynasty" of the emperors. So as an instinctive reaction to Western influence, the emperor's attitude toward the outside world began to turn increasingly negative. Of course, they never wanted to admit to being on an equal footing with Western nations: not only because Westerners are still considered primitive peoples, but also because Western countries trading with China still conduct their own imperialism. drain. But this is also only for the purpose of protecting the self-esteem of "Tian Trieu" in appearance and psychology only. In fact, "Tian Trieu"'s confidence in his own strength had collapsed. Therefore, the kings of the Ming-Qing dynasties shifted their ancestors' position of opening up to the world to protect Chinese civilization and the ruling order from foreign influence by its own borders. This was the basic reason why the emperors of this period emphasized and valued the demarcation between the Chinese and the foreigners and practiced a conservative foreign trade policy.

這一局面動(dòng)搖了帝王們的"天朝"信念。作為對(duì)西方影響的本能反應(yīng)，統(tǒng)治者對(duì)外態(tài)度日趨消極。當(dāng)然，他們決不愿承認(rèn)與西方國(guó)家平起平坐——不僅因西方人仍被視為化外之民，更因來(lái)華貿(mào)易的列強(qiáng)始終在進(jìn)行經(jīng)濟(jì)掠奪。但此種堅(jiān)持，終究只是為維系"天朝"在表象與心理上的自尊。事實(shí)上，"天朝"對(duì)自身實(shí)力的自信已然崩塌。
明清帝王遂將祖輩的開放立場(chǎng)，轉(zhuǎn)為通過(guò)閉關(guān)鎖國(guó)來(lái)守護(hù)中華文明與統(tǒng)治秩序免受外來(lái)侵蝕。這正是該時(shí)期統(tǒng)治者強(qiáng)調(diào)"華夷之辨"、奉行保守外貿(mào)政策的根本原因。

Peter Pappas
Many societies did not respect merchants. Remember merchants amassed a lot of wealth (often more than even the nobility). However merchants were commoners and so the nobles looked down on them. Merchants had to work for their money (unlike the nobles who inherited their wealth) so Nobles viewed them as scheming and manipulative and cut throat to amass such large fortunes without a family name and being of low birth. It was out of partial jealousy and partial fear that merchants would overtake the noble ruling class who were often in debt and while owning lots of land and power in government tended to have limited liquid funds compared to the merchants who could usually out bid nobles on many purchases. It was a conflict of new money vs old money. Eventually nobles realized they needed the merchants and many nobles would marry daughters of wealthy merchants. This allowed the merchants heirs to get a title of nobility and the noble families to get an influx of funds through dowries and property agreements.

歷史上諸多社會(huì)都曾輕視商人。須知商人雖積累巨額財(cái)富（往往超過(guò)貴族階層），卻始終屬于平民階級(jí)，自然為貴族所鄙薄。在貴族眼中，商賈之輩既無(wú)顯赫家世，又出身卑微，卻能通過(guò)鉆營(yíng)算計(jì)、不擇手段聚斂財(cái)富（不同于依靠世襲的貴族），實(shí)在有違綱常。這種輕蔑背后，實(shí)則夾雜著對(duì)商人的忌憚與妒忌——貴族雖掌握土地與政權(quán)，卻常陷于債務(wù)困局，流動(dòng)資金反不如商人充裕，在競(jìng)購(gòu)資產(chǎn)時(shí)屢屢敗北。這本質(zhì)上是新興商業(yè)資本與傳統(tǒng)封建勢(shì)力的對(duì)抗。
最終貴族階層不得不向現(xiàn)實(shí)妥協(xié)：他們開始接納商人，甚至頻繁與富商聯(lián)姻。通過(guò)讓商人子嗣獲得貴族頭銜，以及收取豐厚嫁妝與財(cái)產(chǎn)協(xié)議，沒(méi)落的貴族門第得以重獲資金活力。

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