王兴说一流的人做事，二流的人评价别人做事
，投资人这个群体工作的核心就是在judge，虽然“二流”但是评价别人做事对投资这个行业来讲也就是做事本身，重要的还是把这件事如何越做越好。
前两年花了非常多时间在提升自己的脑力，希望可以尽可能在脑力上和优秀创业者看齐，最近一年伴随对人生的反思和一些观察，越来越觉得心力是创业里更重要的东西，因为创业的历程是创业者完成的自我修行，在这个过程中不断淬炼创业者的心。
心力在我现在的世界里核心是两个：（无）分别心和平常心。
从旁观者的角度要去审视别人的修行做得怎么样了，归根到底第一位的问题是自己的修行。
【分别心】
分别心的核心命题是ego，但是深入思考后我发现ego有两个维度不同的表现形式。
人是社会化的动物，所以底层有作为动物相同的东西就是不愿意暴露弱点、be vulnerable、获得负反馈，但也有不同的地方就是我们会关注更多外界的东西，因为每个人的存在意义一部分就是被社会链接定义的。
Robert Kegan的成人发展理论中介绍了人成长过程中不断进化的几种心智模式：
●以我为尊
处于该阶段的人活在“我”的世界里，这个世界只有两种选择——我和你们、我想要的和他人想要的。比如，得不到满足就撒泼打滚，这种人的思维里没有对不对、也不考虑别人难不难，更不会考虑别人如何看他，只有“我想要”。孩子或未成年人基本呈现出这种心智模式，但仍有5%左右的成人停留在这个阶段。
●规范主导
个体逐渐远离自我中心，开始接受他人的意见和观点，并倾向于通过他人的观点或外在的理论来探索世界，完全融入并被同化，同时世故地遵循该环境的规则制度，视其为唯一恰当的处世之道。
●自主导向
个体开始拥有自己的标准和一套自我决策系统，遵循它并做出选择，很少因周遭的冲突卡住而出现内心挣扎，从外在权威走向内在权威。
●内观自变
当自主导向的个体开始质疑自我决策系统的普遍适用性时，就开始走向内观自变阶段。这个阶段的人能关注整个系统和所有人，很少以二分法或两极化看世界，能从不同人不同角度看问题寻求共识。如果说自主导向呈现较多“自以为是”，那达到内观自变阶段的个体则走向“自以为非”，他们能时时觉察并适时调整自我的内在决策系统，随时都处于成长中。
我认为成人发展理论背后的主线也是如何从自己看到的小世界到看到更大的更本真的世界，也是从两个维度展开进化的过程，一个是将注意力从自我转移到世界+我，另一个是从正反馈转移到负反馈。这两个维度即是（对抗）ego的两种表现形式。
这几年我逐渐想明白的一个事情是，我以前不太会内耗其实是因为我几乎不关注外界的一切反馈，有很强的自我认同也很相信自己反思的质量，但这件事其实还是压制了我从外界获取负反馈的通道，这也是一种ego的体现，它阻碍了我看到更大的世界。我现在认为最好的办法还是找到面对外界负反馈、痛苦的路径而不是回避，这便是心力的第二个命题平常心。
【平常心】
非常喜欢问创始人的问题是在你的生命故事中有哪些重大的挫折，背后的原因是相信“烦恼即菩提”。王德峰老师说：中国哲学是人生的哲学。
没有必要的生命体验、生命故事，尤其是痛苦和烦恼，即使有再多的反思也悟不到背后的道理，也很难培养自己的平常心。
之前算命和看星盘的朋友都告诉我，人生10年为一个阶段，18-28岁是我人生的低谷。进入大学之后的确是人生最痛苦的阶段，迷茫、荒废，到现在还会梦到期末考试而自己大脑一片空白的场景。但现在从低谷走出来之后回看低谷中的经历，每隔一段时间都有不一样的体会：
●大四的时候开始第一次反思过去几年自己的痛苦经历，领悟到了两件事情，一是我不喜欢做模式识别类上限低的事，我希望有一份事业可以承载自己的无限心；二是承认自己的不完美。
●后来实习和工作后，见到了很多拥有执念的同龄人，也看到他们内心的痛苦，那一刻我突然就领悟到了，过去自己所体会的痛苦反而成为了我成长的养料让我在之后的成长道路中少了许多的内心煎熬，那一刻我明白了所谓“反者道之动，弱者道之用”就是最简单最朴素的规律，我也彻底接纳了自己过去的不完美。
●再后来随着自己的状态慢慢走上正轨，当我看到王德峰老师讲“中国哲学是人生的哲学”后，我明白了为什么老祖宗的道理都写在书上也被很多人看过，但是很多人也没明白究竟是怎么回事，只有当你亲身经历过这样的一个人生周期后，你才会相信你看到的是真的规律。就像经历过经济周期的人在下一个周期到来的时候会更加镇定，经历过人生周期后在面对下一个人生周期时我也会更有平常心，可以接纳自己未来的不完美。所谓平常心，平常就是指最朴素的世界规律，但是真正经历过且相信是难的。
●最近的启发是读到张津剑写的，定来源于信，就像平常心来源于相信大道的律动。人生面对的情绪也如人生一样起起伏伏，酸甜苦辣之中我们保持内心的定需要我们有相信的东西。人生就是体验，所以体验痛苦、体验负面情绪也是独特的人生体验，它是亲密关系的一部分，也是人生的一部分。这就是我所相信的东西，这也是我对情绪的情绪，另一种维度的平常心。
回看自己的过往，现在不会后悔自己曾经的选择，如果重来自己也会做同样的选择，爱过去的自己，爱现在的自己，爱未来的自己，也爱这样的自己。
Wang Xing once said that first-rate people do things, while second-rate people judge what others do. Judging is at the heart of an investor's work. However “second-rate” that may be, evaluating what others do is itself the work of investing. What matters is learning to do it better and better.
Over the previous two years, I spent a great deal of time improving my intellectual abilities, hoping to get as close as I could to the level of outstanding founders. Over the past year, reflecting on my life and observing others, I have increasingly come to feel that inner strength matters more in entrepreneurship. Building a company is a founder's own practice of self-cultivation, a process that continually tempers the heart and mind.
As I currently understand it, inner strength has two essentials: learning to loosen the ego's grip on how we judge things, and cultivating equanimity.
To assess, as an observer, how someone else's practice of self-cultivation is going, the first question ultimately has to be about my own practice.
The judging mind
At the heart of the judging mind is the ego. Thinking more deeply about it, though, I have found that the ego expresses itself along two different dimensions.
We are social animals. Like other animals, we are reluctant to expose our weaknesses, be vulnerable, or receive negative feedback. But we are also different: we pay attention to a wider social world, because part of the meaning of each person's existence is defined by their connections with others.
Robert Kegan's theory of adult development describes several ways of making sense of the world that evolve as people grow:
The self-sovereign mind
People at this stage live in a world centered on “me,” with only two sides: me and everyone else, what I want and what others want. They might, for example, throw a tantrum when their needs are not met. Their thinking does not involve right or wrong, whether others are struggling, or even how others see them. There is only “I want.” Children and adolescents generally exhibit this way of thinking, but around 5% of adults remain at this stage.
The socialized mind
People gradually move away from self-centeredness, begin to accept others' opinions and perspectives, and tend to explore the world through those perspectives or through external theories. They become fully integrated into and assimilated by their environment, adeptly following its rules and institutions as the only proper way to conduct themselves.
The self-authoring mind
People begin to develop their own standards and internal system for making decisions. They follow that system in making choices and are less likely to become stuck in inner conflict because of tensions around them. Authority shifts from the external to the internal.
The self-transforming mind
When self-authoring individuals begin to question whether their decision-making system applies universally, they begin to move toward the self-transforming stage. At this stage, people can attend to the whole system and everyone within it. They are less inclined to see the world in binaries or polarized terms, and can look at a problem from different people's perspectives in search of common ground. If self-authoring often carries a sense of “I am right,” self-transforming moves toward “I may be wrong.” People can stay aware of their own internal decision-making system and adjust it when needed, remaining continually open to growth.
To me, the thread running through adult development theory is a movement from the small world we currently see toward a larger, more authentic one. This evolution also unfolds along two dimensions: shifting our attention from the self to “the world plus me,” and shifting it from positive feedback toward negative feedback. These are two ways the ego expresses itself, and two directions in which we can work against its pull.
Something I have gradually come to understand over the past few years is that I used to experience relatively little inner turmoil because I paid almost no attention to external feedback. I had a strong sense of self and great confidence in the quality of my own reflection. Yet that also shut down a channel through which I could receive negative feedback from the world. It was another expression of ego, one that kept me from seeing a larger world. I now believe the best approach is to find a way to face external criticism and pain, rather than avoid them. That leads to the second aspect of inner strength: equanimity.
Equanimity
One of my favorite questions to ask founders is what major setbacks they have experienced in their lives. Behind that question is my belief in the Buddhist idea that “affliction itself is awakening.” As Wang Defeng puts it, Chinese philosophy is a philosophy of life. Without the necessary lived experiences and life stories, especially pain and hardship, no amount of reflection alone can bring an understanding of the principles behind them. It is also difficult to cultivate equanimity without those experiences.
Friends who read fortunes and birth charts once told me that life unfolds in ten-year phases, and that ages 18 to 28 would be the low point of mine. Starting university did indeed mark the most painful period of my life: I felt lost and let the time slip away. Even now, I still dream about sitting a final exam with my mind completely blank. But now that I have emerged from that low, I find something different in those experiences each time I look back:
- In my final year of university, I began reflecting for the first time on the painful experiences of the previous few years. I came to understand two things. First, I did not enjoy pattern-recognition work with a low ceiling; I wanted a vocation that could hold my boundless aspirations. Second, I needed to acknowledge my own imperfections.
- Later, through internships and work, I met many people my age who were driven by deep fixations, and I saw the pain they carried inside. I suddenly understood that my past suffering had become nourishment for growth, sparing me much inner anguish as I continued to develop. In that moment, I understood the simplest, most basic truth in “Reversal is the movement of the Dao; yielding is the way of the Dao.” I also fully accepted the imperfections of my past.
- Later still, as my life gradually got back on track, I came across Wang Defeng's statement that “Chinese philosophy is a philosophy of life.” I understood why the wisdom of our ancestors could be written in books and read by so many, while so many still did not understand what it meant. Only after living through such a cycle yourself do you come to trust that what you are seeing is a real pattern. Just as someone who has experienced an economic cycle may be calmer when the next one arrives, having lived through a cycle in my own life will help me meet the next with greater equanimity and accept my future imperfections. This “ordinary mind,” as equanimity is called in Chinese, rests on the world's simplest patterns. Yet truly living through them and coming to trust them is difficult.
- A recent insight came from reading Zhang Jinjian: steadiness comes from trust, just as equanimity comes from trusting the rhythms of the Dao. Our emotions rise and fall just as life does. Through its sweet, sour, bitter, and spicy moments, maintaining inner steadiness requires something we believe in. Life is about experience, so experiencing pain and negative emotions is also a distinctive part of being alive. It is part of intimacy, and part of life. This is what I believe. It is also how I feel about my feelings: another dimension of equanimity.
Looking back, I no longer regret the choices I made. If I could start again, I would make the same choices. I love my past self, my present self, my future self, and myself as I am.