The Chinese worldview between 1517 and 1800 resulted from a diplomatic tradition that over a long period had defined a set of values, expectations and habits. This tradition was largely an outgrowth of the administration of China itself. Every group in contact with China was entitled to a place in the Chinese world order. The lack of curiosity in neo-Confucian culture and the prevailing idea that foreigners were not worth much attention severely limited how large a part foreigners could play. The main concern of China was to maintain its superiority and in periods of military weakness its security. The classical Chinese tradition was to utilise both militant and pacifist approaches to control non-Chinese groups. The pacifist extended trading opportunities in return for peaceful cooperation and the military option was always available should the pacifist approach prove ineffective. The Chinese world order was however only unified at the Chinese end with many groups seeing the benefits of accepting it worth the implication of superiority. Along with other Confucian ideals China's worldview did become accepted in differing degrees in Vietnam, Siam and Central Asia. The Chinese world order presented an ideal of how the world should be, not how they necessarily were.The tribute system was the centrepiece of the Chinese world order. The giving of gifts and the ritual of a foreign prince or his envoy kowtowing in front of the Chinese Emperor were part of a hierarchy that placed the Emperor at the centre of the civilised world. This was seen as foreign acceptance of the superior status of the Chinese Emperor and thus of China itself. China's rulers viewed trade as subordinate to tribute and on many occasions sacrificed economic substance to preserve political form. Tribute missions were presented with valuable gifts that showcased China's economic and cultural supremacy and were allowed to
