Why can't Chinese people become wealthy for more than three generations? Nine years ago, Sun Yuchen provided a cruel answer.

Sun Yuchen analyzed nine years ago why Chinese people cannot be rich for more than three generations, exploring the essence of wealth, the changes of the times, and the deep thinking of personal positioning, revealing the brutal institutional and cultural roots behind it. (Background: Chinese courts ruled that "overseas mining" commercial contracts are invalid! Disturbing financial order and public interest) (Background supplement: China's "stablecoin ban order" requires people not to discuss: strangling the dollar ghost, quietly creating a renminbi ark in Hong Kong) Following the previous article "Sun Yuchen's lecture nine years ago went viral on the internet: Why don't you buy a house, don't buy a car, and don't get married?", after a deep interpretation of Sun Yuchen's "three no's principle", we found that this set of life choices actually involves a more grand system of thought on money and wealth: his deep thinking on the essence of wealth, the changes of the times, and personal positioning in the historical torrent. "Not buying a house, not buying a car, not getting married" is just a superficial phenomenon; what is truly worth discussing is: how does Sun Yuchen understand wealth? What insights does he have on the challenges of wealth creation and inheritance in Chinese society? Why can't Chinese people become wealthy, and why can't they be wealthy for more than three generations? What are the institutional and cultural roots behind it? In his view, what kind of transformation of the times are we experiencing? Why did he recognize Trump's election as president nine years ago? The answers to these questions are also hidden in Sun Yuchen's audio course "The Road to Financial Freedom Revolution" from nine years ago, at a life juncture when he had just graduated from Peking University, returned from studying in the United States, and was preparing to embark on a major endeavor, Sun Yuchen's thinking explained his personal concept of wealth. Over the years, Sun Yuchen has indeed verified his judgments in practice. For ease of reading, Rhythm BlockBeats continues to make minimal refinements and reorganizations based on the original audio, presenting the complete system of Sun Yuchen's wealth values. 1. Question: Why do you say this is a new era? What kind of social transformation are we experiencing? Sun Yuchen: Li Ao wrote a book a long time ago, specifically criticizing the so-called "power structure distribution" of the Kuomintang: he called it "genital chain connection". Although it sounds unflattering, it does hit the nail on the head: the closer one is to Chiang Kai-shek's genitals, the greater their power. Why could Song Ziwen become the Minister of Foreign Affairs, the President of the Bank of China, and the Minister of Finance? Isn't it because Chiang Kai-shek married his sister? The reasoning is quite straightforward. When magnified to a broader level, the distribution of power in many places in China fifty years ago often relied on this power structure logic: from governing a country to managing a city and even a family, political families abound. Essentially, this relates to an "industrial society based on family unit." Here, I would like to quote a sentence I really like, from Wilde (which Frank Underwood also mentioned in "House of Cards"): "Everything in the world is about sex, except sex; Sex is about power." The meaning of this sentence is that in traditional society, almost everything in the world revolves around "sex and reproduction"; only "sex itself/reproduction itself" is not about sex but about power. Why say "everything is about sex and reproduction"? Because agricultural and industrial societies based on family units fundamentally revolve around resource allocation concerning reproduction and family interests. Every individual's life path: when one reaches marriageable age, they should marry; once married, they should have children; after having children, they must arrange education, property, and inheritance for the children; all these revolve around the logic of "sex and reproduction." If you look back at every step you have taken, every penny you have earned, and every choice you have made, are they not all serving this purpose? The national level is similar. For two to three thousand years in feudal society, power distribution was not based on ability but on primogeniture - whose surname and background determined who held power. Resource allocation and power distribution are essentially a chain of "sex - bloodline - power." Even within families, it is similar. Some time ago, I returned to my hometown in Shandong and looked through the family tree; women had no inheritance rights and could not even enter the family tree - this is an intuitive manifestation of "sex is about power": surname and power are highly linked. We often decide who dominates a family or a class without asking "What are their abilities? What contributions have they made?" More often, we look at bloodlines and backgrounds; this is the social bottom logic based on family units. Today, we are at a turning point from the logic of "family, sex, power" to the logic of "individual, ability, network." Therefore, I repeatedly emphasize the need for strategic awareness: in this intergenerational transformation, those who first understand, take action, and reconstruct themselves as "producers based on individuals and networks as leverage" are more likely to avoid pitfalls and seize opportunities in the fluctuations of the next two to three decades. I think the transition from power distribution to monetary distribution itself is a remarkable achievement. So, returning to the topic of "Why is this a new era?", we are essentially transitioning from a society dominated by sex and power to one dominated by money and freedom. Therefore, I believe if anyone deeply understands the ideas in this chapter, they will gain a dichotomy: anything related to sex and power is backward and should be abandoned, while anything related to money and freedom should be encouraged and is progressive. If you understand this point, you can analyze the bits and pieces of your life and various matters that arise; I believe you will have many of your own ideas when making choices. 2. Question: What are the essential characteristics and features of this transformation? Sun Yuchen: The earlier mentioned words of Wilde: "Everything in the world is about sex; sex is about power" have clearly articulated the underlying logic of traditional society. However, with the evolution of times, this framework has been retreating. Although it remains a mainstream form in contemporary society, its specific manifestations are changing. For example, the old system where women could not enter family trees or work no longer exists; power distribution is no longer solely determined by "how close one is to the core," although similar phenomena are still common. What force is changing this? I borrow Wilde's phrasing to summarize the new society: "Everything in the world is about money, except money; money is about freedom." What does this mean? It means that everything in today's society revolves around money; we have transitioned from sex and reproduction to money, and beyond money, money is about freedom. Firstly, it is easy to understand why everything in this world is about money. I believe this is something you feel even deeper than I do, but do not misunderstand this understanding to mean that everything is for money; it is not that simple. You should pay attention to its substitution, which replaces reproduction and sex, indicating that the forces that may decide all aspects of the world in the future have begun to shift from reproduction to money. We can see some budding signs; for instance, some people work hard their whole lives essentially to contribute more to humanity and earn more money, and they do not necessarily have to get married and have children. I believe you have begun to notice such individuals. Don’t think that the significance of not getting married is small; it is very substantial, as it challenges the previous structure of human society. Consider this: if a person chooses not to get married, they essentially abandon the previous industrial structure based on family units...