于逢春认为宋元之际中国海洋文明海陆双重帝国架构渐渐成型,由于明清时期将“禁海”作为长期国策,且将海商及海外华侨作为异己力量予以镇压。同时,经常默许乃至联合西方殖民者迫害或屠杀海外华人华侨,使得中国民间海上力量生存空间愈益萎缩乃至蓬勃发展的海洋文明一度出现中衰,但海洋文明的基因和价值仍在。李庆新认为明代海外贸易分为官方经营的朝贡(贡舶)贸易与私商经营的商舶贸易两种形式。明前期,朝廷于浙闽粤三省置市舶司,管理朝廷贸易,因而三省成为明前期主要对外贸易区域。明中叶海外贸易发生转型,以民间走私为主的商舶贸易逐渐成为主流。官方调整贸易管理政策,在广东、福建形成“地方主导”型的贸易制度,这种各有损益、各具特色的政策促进两省海外贸易保持发展势头,成为中国对外贸易的中心和东亚海洋贸易的重要枢纽。陈国灿认为中国传统海商群体兴起始于唐宋,至明清时逐渐形成不同特色的海洋贸易集团,其经营形态具有鲜明的族缘性和地缘性。海商家族依托海上贸易而兴,海商又在家谱编修活动中扮演积极的角色,使得为数众多的海商家谱成为传统谱牒文献颇具特色的组成部分,其中包含了海商活动和海洋社会的大量信息,反映出海商群体的组织结构和运作方式,也从地方层面折射出中国海洋文化的丰富内涵与特点。郑莉认为明清时期,沿海民众为了维持世代相传的生计模式,仍然持续不断地移居海外,在中国周边地区形成了规模庞大的海外华人社会。海外移民定居之后,为了维持原有的宗教信仰和文化传统,在异国他乡建立了各种不同形式的庙宇、坟山与祠堂,形成了华人社会特有的庙宇网络。这种庙宇网络以同乡、同族、同业为基础,以宗教仪式活动为纽带,既相对独立,又相互联结,建构了跨地域与跨国界的社会文化联系,体现了中国民间的海洋文化传统。。 Yu Fengchun believed that the dual empire structure of sea and land of Chinese maritime civilization came into being as the Song and Yuan Dynasties began to take shape. As the “banning of the sea” in the Ming and Qing Dynasties was regarded as a long-term national policy, the overseas Chinese in the sea and overseas were suppressed as alien forces. At the same time, acquiescence and even persecution of Western colonialists or massacre of overseas Chinese overseas Chinese, making the living space of China’s civilian-maritime forces more and more shrinking, even the vigorous development of marine civilization was the midst of decline, but the gene and value of marine civilization is still. Li Qingxin believed that the overseas trade of the Ming Dynasty was divided into two forms, the official business of tributary (tribute ship) trade and private traders. In the early Ming Dynasty, the court set up the shipping division in three provinces, Zhejiang, Fujian and Guangdong to manage the trade of the court. As a result, the three provinces became major foreign trade areas in the pre-Ming period. The mid-Ming overseas trade took a turn for the better. The commercial trade dominated by private smuggling gradually became the mainstream. The official adjustment of trade management policies has led to the formation of “local-led” trade regimes in Guangdong and Fujian. Such policies of various gains and losses and distinctive policies have promoted the development of overseas trade in the two provinces and have become the center of China’s foreign trade and the center of East Asia An important hub for maritime trade. Chen Guocan believed that the traditional Chinese maritime merchants started to flourish in the Tang and Song dynasties and gradually formed different characteristics of the marine trading blocs in the Ming and Qing Dynasties. The business pattern of the group was distinctively ethnic and geopolitical. The reliance of maritime merchants on the development of maritime trade has also played an active role in genealogy compilation activities, making a large number of maritime genealogies an integral part of the traditional spectrum of literature, including maritime activities and marine society A large amount of information reflects the organizational structure and mode of operation of the maritime merchants and also reflects the rich connotation and characteristics of China’s marine culture from the local level. Zheng Li believes that in the Ming and Qing Dynasties, in order to maintain the living model handed down from generation to generation, the coastal people continued to move overseas and formed a large-scale overseas Chinese community in the periphery of China. After the overseas settlers settled, in order to maintain their original religious beliefs and cultural traditions, various forms of temples, tombs and ancestral temples were established in a foreign land and formed a unique temple network of Chinese society. This temple network is based on fellow countrymen, same clansmen, and peers, takes religious ceremonial activities as a link, is relatively independent and interlinked, and constructs social and cultural ties across regions and borders, embodying the folk culture of China’s oceans. .