[{"_1":2,"_1268":-5,"_1269":-5},"loaderData",{"_3":4,"_11":12},"root",{"_5":6,"_7":6,"_8":9,"_10":9},"isProd",true,"enableStats","domain","lunaticoin.blog","siteHost","routes/$",{"_13":14,"_1153":1154},"json",{"_15":16,"_17":18,"_19":-5,"_20":-5,"_21":-5,"_22":23,"_24":-5,"_25":26,"_394":6,"_36":395,"_406":407,"_408":409,"_1143":1144,"_1145":23,"_10":855,"_1146":855,"_1147":1148,"_1150":1151},"prefersLanguages",[],"viewTerm","comments","panelParam","openComment","accountUid","isInspect",false,"inspectTab","document",{"_27":28,"_369":39,"_370":371,"_372":373,"_374":375,"_376":377,"_378":377,"_379":380,"_385":386,"_387":39,"_388":389,"_392":393},"content",[29,50,94],{"_30":31,"_32":33},"children",[],"block",{"_34":35,"_36":37,"_38":39,"_40":41,"_44":45,"_46":47,"_48":49},"type","Image","id","6HwWiSFx","revision","bafy2bzacedrrbshtjsxzx7pmc2dzrhjsyc5kabihuyuprmvsesrmnn2q2nugc","attributes",{"_42":43},"width",748,"annotations",[],"text","Primeras monedas circulares de la dinastía Zhou","link","ipfs://bafkreidvv4k7v2mzpjdtz3bwbaxgphkcphsp2skueys46hqfrmsrbswrqi",{"_30":51,"_32":86},[52,79],{"_30":53,"_32":54},[],{"_34":55,"_36":56,"_38":39,"_40":57,"_44":58,"_46":78,"_48":68},"Paragraph","dCHRjGnr",{},[59,69],{"_34":60,"_61":62,"_64":65,"_40":67,"_48":68},"Bold","starts",[63],10,"ends",[66],15,{},"",{"_34":70,"_61":71,"_64":74,"_40":77,"_48":68},"Italic",[72,73],17,33,[75,76],30,62,{},"El ensayo 《钱神论》 (Qián Shén Lùn o Discurso sobre el Dios Dinero) fue escrito por el erudito y recluso Lu Bao que vivió durante la dinastía Jin Occidental (265-316 d.C.). ",{"_30":80,"_32":81},[],{"_34":55,"_36":82,"_38":39,"_40":83,"_44":84,"_46":85,"_48":68},"P2ZcPqAU",{},[],"Su interés reside en ser un texto que — pese a ser publicado en un momento de desorden monetario donde se pasó de un dinero oficial acuñado en monedas de cobre a un dinero mercancía no regulado — muestra el profundo calado que ya tenía la idea de \"dinero\" en la sociedad china (en su forma acuñada) y su asociación con riqueza. ",{"_34":87,"_36":88,"_38":39,"_40":89,"_44":92,"_46":93,"_48":68},"Heading","UQhtxnqo",{"_90":91},"childrenType","Group",[],"Introducción",{"_30":95,"_32":364},[96,152,159,171,182,189,196,203,218,225,239,246,258,265,282,289,296,303,310,317,330,337,350,357],{"_30":97,"_32":147},[98,113,126,133,140],{"_30":99,"_32":100},[],{"_34":55,"_36":101,"_38":39,"_40":102,"_44":103,"_46":112,"_48":68},"fSfP8TNG",{},[104],{"_34":105,"_61":106,"_64":108,"_40":110,"_48":111},"Link",[107],8,[109],92,{},"https://zh.wikisource.org/zh-hans/%E9%8C%A2%E7%A5%9E%E8%AB%96?utm_source=chatgpt.com","Fuente: https://zh.wikisource.org/zh-hans/%E9%8C%A2%E7%A5%9E%E8%AB%96?utm_source=chatgpt.com",{"_30":114,"_32":115},[],{"_34":55,"_36":116,"_38":39,"_40":117,"_44":118,"_46":125,"_48":68},"ljXkvlJP",{},[119],{"_34":60,"_61":120,"_64":122,"_40":124,"_48":68},[121],0,[123],3,{},"钱神论",{"_30":127,"_32":128},[],{"_34":55,"_36":129,"_38":39,"_40":130,"_44":131,"_46":132,"_48":68},"Bix94UuB",{},[],"有司空公子，富贵不齿，盛服而游京邑，驻驾乎市里。顾见綦母先生，班白而徒行。公子曰：“嘻！子年已长矣，徒行空手，将何之乎？”先生曰：“欲之贵人。”公子曰：“学《诗》乎？”曰：“学矣。”“学《礼》乎？”曰：“学矣。”“学《易》乎？”曰：“学矣。”公子曰：“《诗》不云乎？‘币帛筐篚，以将其厚意，然后忠臣嘉宾，得尽其心。’《礼》不云乎？男贽玉帛禽鸟，女贽榛栗枣修。’《易》不云乎？‘随时之义大矣哉！’吾视子所以，观子所由，岂随世哉？虽曰已学，吾必谓之未也。”先生曰：“吾将以清谈为筐篚，以机神为币帛，所谓‘礼云礼云，玉帛云乎哉’者已。”公子拊髀大笑曰：“固哉！子之云也。既不知古，又不知今。当今之急，何用清谈？时易世变，古今异俗。富者荣贵，贫者贱辱。而子尚贤，而子守实，无异于遗剑刻舡，胶柱调瑟。贫不离于身，名誉不出乎家室，固其宜也。",{"_30":134,"_32":135},[],{"_34":55,"_36":136,"_38":39,"_40":137,"_44":138,"_46":139,"_48":68},"RJc7ZiFG",{},[],"“昔神农氏没，黄帝、尧、舜教民农桑，以币帛为本。上智先觉变通之，乃掘铜山，俯视仰观，铸而为钱，故使内方象地，外员象天。大矣哉！〈此三字从《御览》加。〉钱之为体，有乾坤之象，内则其方，外则其圆。〈此二语从《晋书》加。〉其积如山，其流如川。动静有时，行藏有节，市井便易，不患耗〈《晋书》作“秏”。〉折。难朽〈《晋书》作“折”。〉象寿，不匮象道，故能长久，为世神宝。亲之如兄，字曰‘孔方’，失之则贫弱，得之则富强。〈《晋书》作“富昌”。〉无翼而飞，无足而走，解严毅之颜，开难发之口。钱多者处前，钱少者居后。处前者为君长，在后者为臣仆。君长者丰衍而有馀，臣仆者穷竭而不足。〈以上二十八字从《晋书》加。〉《诗》云：‘哿矣富人，哀此茕独。’岂是之谓乎？",{"_30":141,"_32":142},[],{"_34":55,"_36":143,"_38":39,"_40":144,"_44":145,"_46":146,"_48":68},"5Xvf5m35",{},[],"“钱之为言泉也。百姓日用，其源不匮。无远不往，无深〈《晋书》作“幽”。〉不至。京邑衣冠，疲劳讲肄，厌闻清谈，对之睡寐，见我家兄，莫不惊视。钱之所祐，吉无不利。何必读书，然后富贵！昔吕公欣悦于空版，汉祖克之于嬴二，文君解布裳而被锦绣，相如乘高盖而解犊鼻：官尊名显，皆钱所致。空版至虚，而况有实；嬴二虽少，以致亲密。〈以上五十七字从《晋书》加。〉由是〈《晋书》作“此”。〉论之，可谓神物。无位〈《晋书》作“尊”。〉而尊，无势而热。排朱门，〈“门”下《晋书》有“而”字。〉入紫闼。钱之所在，危可使安，死可使活；钱之所去，贵可使贱，生可使杀。是故忿诤〈《晋书》作“争”。〉辩讼，非钱不胜；孤弱幽滞，非钱不拔；怨仇〈《晋书》作“仇”。〉嫌恨，非钱不解；令问笑谈，非钱不发。",{"_34":87,"_36":148,"_38":39,"_40":149,"_44":150,"_46":151,"_48":68},"n5Yz6h5B",{"_90":91},[],"Versión original",{"_30":153,"_32":154},[],{"_34":87,"_36":155,"_38":39,"_40":156,"_44":157,"_46":158,"_48":68},"z1O_E9O9",{},[],"Versión traducida",{"_30":160,"_32":161},[],{"_34":55,"_36":162,"_38":39,"_40":163,"_44":164,"_46":170,"_48":68},"es9jbp3J",{},[165],{"_34":70,"_61":166,"_64":167,"_40":169,"_48":68},[121],[168],77,{},"El texto se ha traducido y adaptado al castellano actual utilizando ChatGPT. ",{"_30":172,"_32":173},[],{"_34":55,"_36":174,"_38":39,"_40":175,"_44":176,"_46":181,"_48":68},"40Vx20x5",{},[177],{"_34":60,"_61":178,"_64":179,"_40":180,"_48":68},[121],[73],{},"Discurso sobre el Dios del Dinero",{"_30":183,"_32":184},[],{"_34":55,"_36":185,"_38":39,"_40":186,"_44":187,"_46":188,"_48":68},"VwBf9IFk",{},[],"Había un joven noble, hijo de un alto funcionario, rico y poderoso, que paseaba ostentoso por la capital con sus lujosas vestiduras, mientras su carruaje se detenía en el mercado. Allí vio al señor Qimu, un anciano de cabello canoso que caminaba a pie.",{"_30":190,"_32":191},[],{"_34":55,"_36":192,"_38":39,"_40":193,"_44":194,"_46":195,"_48":68},"Dp4YKPJE",{},[],"El joven le dijo:\n—¡Vaya! Ya eres mayor, pero caminas a pie y con las manos vacías. ¿A dónde vas?",{"_30":197,"_32":198},[],{"_34":55,"_36":199,"_38":39,"_40":200,"_44":201,"_46":202,"_48":68},"9fplwWve",{},[],"El anciano respondió:\n—Voy a visitar a un hombre distinguido.",{"_30":204,"_32":205},[],{"_34":55,"_36":206,"_38":39,"_40":207,"_44":208,"_46":217,"_48":68},"sQleGIqH",{},[209],{"_34":70,"_61":210,"_64":213,"_40":216,"_48":68},[211,212],38,57,[214,215],55,64,{},"El joven preguntó:\n—¿Has estudiado el Libro de las Odas (Shijing)?",{"_30":219,"_32":220},[],{"_34":55,"_36":221,"_38":39,"_40":222,"_44":223,"_46":224,"_48":68},"71pA8h5r",{},[],"—Sí, lo he estudiado.",{"_30":226,"_32":227},[],{"_34":55,"_36":228,"_38":39,"_40":229,"_44":230,"_46":238,"_48":68},"YZMH4xNU",{},[231],{"_34":70,"_61":232,"_64":235,"_40":237,"_48":68},[233,234],7,27,[236,73],25,{},"—¿Y el Libro de los Ritos (Lijing)?",{"_30":240,"_32":241},[],{"_34":55,"_36":242,"_38":39,"_40":243,"_44":244,"_46":245,"_48":68},"t8993JGq",{},[],"—Sí, también lo he estudiado.",{"_30":247,"_32":248},[],{"_34":55,"_36":249,"_38":39,"_40":250,"_44":251,"_46":257,"_48":68},"dMvAxLS2",{},[252],{"_34":70,"_61":253,"_64":255,"_40":256,"_48":68},[233,254],32,[75,211],{},"—¿Y el Libro de las Mutaciones (Yijing)?",{"_30":259,"_32":260},[],{"_34":55,"_36":261,"_38":39,"_40":262,"_44":263,"_46":264,"_48":68},"pWrgWevC",{},[],"—Sí, lo he estudiado también.",{"_30":266,"_32":267},[],{"_34":55,"_36":268,"_38":39,"_40":269,"_44":270,"_46":281,"_48":68},"rLsHm06X",{},[271],{"_34":70,"_61":272,"_64":276,"_40":280,"_48":68},[273,274,275],34,239,382,[277,278,279],51,257,405,{},"El joven dijo:\n—¿Acaso no dice el Libro de las Odas: \"Con ofrendas de seda y recipientes, se demuestra la más profunda gratitud, y sólo entonces los leales ministros y nobles invitados pueden expresar plenamente su corazón\"? ¿Y no dice el Libro de los Ritos: \"El hombre ofrece jade, seda, aves y frutos; la mujer ofrece nueces, dátiles y ciruelas secas como tributo\"? ¿No señala el Libro de las Mutaciones: \"¡Qué grande es el principio de seguir los tiempos!\"? Veo lo que llevas y lo que haces, y me pregunto, ¿sigues el mundo? Aunque dices haber estudiado, debo pensar que no lo has hecho.",{"_30":283,"_32":284},[],{"_34":55,"_36":285,"_38":39,"_40":286,"_44":287,"_46":288,"_48":68},"ZyUkf3IY",{},[],"El anciano respondió:\n—Llevo como ofrenda mis pensamientos claros y utilizo mi ingenio como seda y jade. ¿Acaso no dice el rito que la esencia de la cortesía no reside en las ofrendas materiales?",{"_30":290,"_32":291},[],{"_34":55,"_36":292,"_38":39,"_40":293,"_44":294,"_46":295,"_48":68},"SJ5qPx9F",{},[],"El joven, riendo ruidosamente, respondió:\n—¡Qué obstinado eres con tus palabras! No entiendes el pasado ni el presente. Hoy, ¿qué utilidad tienen las charlas filosóficas? Los tiempos han cambiado, las costumbres son diferentes. Los ricos son honorables y los pobres son despreciados. Pero tú aún defiendes la virtud y te aferras a la honestidad, como si buscaras una espada perdida en el río grabando la borda del barco, o afinando un laúd sin flexibilidad. Que seas pobre y no reconocido es algo que ya se esperaba.",{"_30":297,"_32":298},[],{"_34":55,"_36":299,"_38":39,"_40":300,"_44":301,"_46":302,"_48":68},"JMjEYjif",{},[],"El joven continuó:\n—En tiempos antiguos, después de la muerte del emperador divino Shennong, los sabios como el Emperador Amarillo, Yao y Shun enseñaron al pueblo a cultivar y tejer, estableciendo el uso de seda y telas como base de las transacciones.",{"_30":304,"_32":305},[],{"_34":55,"_36":306,"_38":39,"_40":307,"_44":308,"_46":309,"_48":68},"wAbNl5PO",{},[],"Pero las mentes más ingeniosas y visionarias idearon un cambio. Extrajeron minerales de las montañas de cobre, observando el cielo y la tierra, y acuñaron monedas. Así nació el dinero, con su diseño simbólico: un interior cuadrado para representar la tierra, y un exterior redondo para representar el cielo.",{"_30":311,"_32":312},[],{"_34":55,"_36":313,"_38":39,"_40":314,"_44":315,"_46":316,"_48":68},"lEyR9cLp",{},[],"¡Qué grandiosa creación! Las monedas, apiladas, se asemejan a montañas; en movimiento, fluyen como ríos. Su uso sigue los tiempos, y su circulación tiene reglas. Son útiles en los mercados y no sufren desgaste. Su resistencia al deterioro simboliza la longevidad, y su constancia, el camino del orden universal. Por ello, el dinero ha perdurado como un tesoro venerado por las generaciones.",{"_30":318,"_32":319},[],{"_34":55,"_36":320,"_38":39,"_40":321,"_44":322,"_46":329,"_48":68},"xUlANZ24",{},[323],{"_34":70,"_61":324,"_64":326,"_40":328,"_48":68},[325],75,[327],78,{},"El joven prosiguió:\n—Llamamos a las monedas \"Hermano de Agujero Cuadrado\" (孔方兄), y son tan queridas como un pariente cercano. Quien las pierde, se empobrece y debilita; quien las posee, se enriquece y fortalece.",{"_30":331,"_32":332},[],{"_34":55,"_36":333,"_38":39,"_40":334,"_44":335,"_46":336,"_48":68},"6KVlp5BW",{},[],"Aunque no tienen alas, vuelan. Aunque no tienen pies, corren. Su poder puede suavizar el rostro más severo y abrir la boca más cerrada.",{"_30":338,"_32":339},[],{"_34":55,"_36":340,"_38":39,"_40":341,"_44":342,"_46":349,"_48":68},"y2EQc2R0",{},[343],{"_34":70,"_61":344,"_64":346,"_40":348,"_48":68},[345],145,[347],162,{},"En los asuntos humanos, quienes poseen dinero lideran; quienes no lo tienen, siguen. Los ricos son señores; los pobres, sirvientes. Como dice el Libro de las Odas: \"Dichosos los ricos; desdichados los solitarios.\" ¿No es esto prueba de que el dinero es un dios?",{"_30":351,"_32":352},[],{"_34":55,"_36":353,"_38":39,"_40":354,"_44":355,"_46":356,"_48":68},"2XYktS3d",{},[],"El dinero no tiene posición, pero es venerado. No tiene fuerza, pero es irresistible. Puede abrir las puertas más imponentes y entrar en los salones más prestigiosos. Con su poder, los problemas se resuelven, la vida se salva, la pobreza se convierte en riqueza, y hasta la muerte puede evitarse.",{"_30":358,"_32":359},[],{"_34":55,"_36":360,"_38":39,"_40":361,"_44":362,"_46":363,"_48":68},"eP1A-cFT",{},[],"Por eso, las disputas legales no se ganan sin dinero. Los huérfanos y los débiles no pueden avanzar sin él. Los odios y rencores no se disuelven sin dinero. 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$\"Primeras$ Primeras monedas circulares de la dinastía Zhou

Introducción

El ensayo 《钱神论》 (Qián Shén Lùn o Discurso sobre el Dios Dinero) fue escrito por el erudito y recluso Lu Bao que vivió durante la dinastía Jin Occidental (265-316 d.C.).

Su interés reside en ser un texto que — pese a ser publicado en un momento de desorden monetario donde se pasó de un dinero oficial acuñado en monedas de cobre a un dinero mercancía no regulado — muestra el profundo calado que ya tenía la idea de "dinero" en la sociedad china (en su forma acuñada) y su asociación con riqueza.

Ensayo

Versión original

Fuente: https://zh.wikisource.org/zh-hans/%E9%8C%A2%E7%A5%9E%E8%AB%96?utm_source=chatgpt.com

钱神论

有司空公子，富贵不齿，盛服而游京邑，驻驾乎市里。顾见綦母先生，班白而徒行。公子曰：“嘻！子年已长矣，徒行空手，将何之乎？”先生曰：“欲之贵人。”公子曰：“学《诗》乎？”曰：“学矣。”“学《礼》乎？”曰：“学矣。”“学《易》乎？”曰：“学矣。”公子曰：“《诗》不云乎？‘币帛筐篚，以将其厚意，然后忠臣嘉宾，得尽其心。’《礼》不云乎？男贽玉帛禽鸟，女贽榛栗枣修。’《易》不云乎？‘随时之义大矣哉！’吾视子所以，观子所由，岂随世哉？虽曰已学，吾必谓之未也。”先生曰：“吾将以清谈为筐篚，以机神为币帛，所谓‘礼云礼云，玉帛云乎哉’者已。”公子拊髀大笑曰：“固哉！子之云也。既不知古，又不知今。当今之急，何用清谈？时易世变，古今异俗。富者荣贵，贫者贱辱。而子尚贤，而子守实，无异于遗剑刻舡，胶柱调瑟。贫不离于身，名誉不出乎家室，固其宜也。

“昔神农氏没，黄帝、尧、舜教民农桑，以币帛为本。上智先觉变通之，乃掘铜山，俯视仰观，铸而为钱，故使内方象地，外员象天。大矣哉！〈此三字从《御览》加。〉钱之为体，有乾坤之象，内则其方，外则其圆。〈此二语从《晋书》加。〉其积如山，其流如川。动静有时，行藏有节，市井便易，不患耗〈《晋书》作“秏”。〉折。难朽〈《晋书》作“折”。〉象寿，不匮象道，故能长久，为世神宝。亲之如兄，字曰‘孔方’，失之则贫弱，得之则富强。〈《晋书》作“富昌”。〉无翼而飞，无足而走，解严毅之颜，开难发之口。钱多者处前，钱少者居后。处前者为君长，在后者为臣仆。君长者丰衍而有馀，臣仆者穷竭而不足。〈以上二十八字从《晋书》加。〉《诗》云：‘哿矣富人，哀此茕独。’岂是之谓乎？

“钱之为言泉也。百姓日用，其源不匮。无远不往，无深〈《晋书》作“幽”。〉不至。京邑衣冠，疲劳讲肄，厌闻清谈，对之睡寐，见我家兄，莫不惊视。钱之所祐，吉无不利。何必读书，然后富贵！昔吕公欣悦于空版，汉祖克之于嬴二，文君解布裳而被锦绣，相如乘高盖而解犊鼻：官尊名显，皆钱所致。空版至虚，而况有实；嬴二虽少，以致亲密。〈以上五十七字从《晋书》加。〉由是〈《晋书》作“此”。〉论之，可谓神物。无位〈《晋书》作“尊”。〉而尊，无势而热。排朱门，〈“门”下《晋书》有“而”字。〉入紫闼。钱之所在，危可使安，死可使活；钱之所去，贵可使贱，生可使杀。是故忿诤〈《晋书》作“争”。〉辩讼，非钱不胜；孤弱幽滞，非钱不拔；怨仇〈《晋书》作“仇”。〉嫌恨，非钱不解；令问笑谈，非钱不发。

Versión traducida

El texto se ha traducido y adaptado al castellano actual utilizando ChatGPT.

Discurso sobre el Dios del Dinero

Había un joven noble, hijo de un alto funcionario, rico y poderoso, que paseaba ostentoso por la capital con sus lujosas vestiduras, mientras su carruaje se detenía en el mercado. Allí vio al señor Qimu, un anciano de cabello canoso que caminaba a pie.

El joven le dijo:\n—¡Vaya! Ya eres mayor, pero caminas a pie y con las manos vacías. ¿A dónde vas?

El anciano respondió:\n—Voy a visitar a un hombre distinguido.

El joven preguntó:\n—¿Has estudiado el Libro de las Odas (Shijing)?

—Sí, lo he estudiado.

—¿Y el Libro de los Ritos (Lijing)?

—Sí, también lo he estudiado.

—¿Y el Libro de las Mutaciones (Yijing)?

—Sí, lo he estudiado también.

El joven dijo:\n—¿Acaso no dice el Libro de las Odas: "Con ofrendas de seda y recipientes, se demuestra la más profunda gratitud, y sólo entonces los leales ministros y nobles invitados pueden expresar plenamente su corazón"? ¿Y no dice el Libro de los Ritos: "El hombre ofrece jade, seda, aves y frutos; la mujer ofrece nueces, dátiles y ciruelas secas como tributo"? ¿No señala el Libro de las Mutaciones: "¡Qué grande es el principio de seguir los tiempos!"? Veo lo que llevas y lo que haces, y me pregunto, ¿sigues el mundo? Aunque dices haber estudiado, debo pensar que no lo has hecho.

El anciano respondió:\n—Llevo como ofrenda mis pensamientos claros y utilizo mi ingenio como seda y jade. ¿Acaso no dice el rito que la esencia de la cortesía no reside en las ofrendas materiales?

El joven, riendo ruidosamente, respondió:\n—¡Qué obstinado eres con tus palabras! No entiendes el pasado ni el presente. Hoy, ¿qué utilidad tienen las charlas filosóficas? Los tiempos han cambiado, las costumbres son diferentes. Los ricos son honorables y los pobres son despreciados. Pero tú aún defiendes la virtud y te aferras a la honestidad, como si buscaras una espada perdida en el río grabando la borda del barco, o afinando un laúd sin flexibilidad. Que seas pobre y no reconocido es algo que ya se esperaba.

El joven continuó:\n—En tiempos antiguos, después de la muerte del emperador divino Shennong, los sabios como el Emperador Amarillo, Yao y Shun enseñaron al pueblo a cultivar y tejer, estableciendo el uso de seda y telas como base de las transacciones.

Pero las mentes más ingeniosas y visionarias idearon un cambio. Extrajeron minerales de las montañas de cobre, observando el cielo y la tierra, y acuñaron monedas. Así nació el dinero, con su diseño simbólico: un interior cuadrado para representar la tierra, y un exterior redondo para representar el cielo.

¡Qué grandiosa creación! Las monedas, apiladas, se asemejan a montañas; en movimiento, fluyen como ríos. Su uso sigue los tiempos, y su circulación tiene reglas. Son útiles en los mercados y no sufren desgaste. Su resistencia al deterioro simboliza la longevidad, y su constancia, el camino del orden universal. Por ello, el dinero ha perdurado como un tesoro venerado por las generaciones.

El joven prosiguió:\n—Llamamos a las monedas "Hermano de Agujero Cuadrado" (孔方兄), y son tan queridas como un pariente cercano. Quien las pierde, se empobrece y debilita; quien las posee, se enriquece y fortalece.

Aunque no tienen alas, vuelan. Aunque no tienen pies, corren. Su poder puede suavizar el rostro más severo y abrir la boca más cerrada.

En los asuntos humanos, quienes poseen dinero lideran; quienes no lo tienen, siguen. Los ricos son señores; los pobres, sirvientes. Como dice el Libro de las Odas: "Dichosos los ricos; desdichados los solitarios." ¿No es esto prueba de que el dinero es un dios?

El dinero no tiene posición, pero es venerado. No tiene fuerza, pero es irresistible. Puede abrir las puertas más imponentes y entrar en los salones más prestigiosos. Con su poder, los problemas se resuelven, la vida se salva, la pobreza se convierte en riqueza, y hasta la muerte puede evitarse.

Por eso, las disputas legales no se ganan sin dinero. Los huérfanos y los débiles no pueden avanzar sin él. Los odios y rencores no se disuelven sin dinero. Incluso las conversaciones agradables y las risas dependen de su presencia.

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