Page 56 - stephen covey The seven habits of highly effective people

THE SEVEN HABITS OF HIGHLY EFFECTIVE PEOPLE Brought to you by FlyHeart

it is that what seemed at the time most significant and seductive, seems now most futile and absurd.
For instance, success in all of its various guises; being known and being praised; ostensible pleasures,
like acquiring money or seducing women, or traveling, going to and fro in the world and up and down
in it like Satan, explaining and experiencing whatever Vanity Fair has to offer.
In retrospect, all these exercises in self-gratification seem pure fantasy, what Pascal called, "licking
the earth."
Friend/Enemy Centeredness. Young people are particularly, though certainly not exclusively,
susceptible to becoming friend-centered. Acceptance and belonging to a peer group can become
almost supremely important. The distorted and ever-changing social mirror becomes the source for
the four life-support factors, creating a high degree of dependence on the fluctuating moods, feelings,
attitudes, and behavior of others.
Friend centeredness can also focus exclusively on one person, taking on some of the dimensions of
marriage. The emotional dependence on one individual, the escalating need/conflict spiral, and the
resulting negative interactions can grow out of friend centeredness.
And what about putting an enemy at the center of one's life? Most people would never think of it,
and probably no one would ever do it consciously. Nevertheless, enemy centering is very common,
particularly when there is frequent interaction between people who are in real conflict. When
someone feels he has been unjustly dealt with by an emotionally or socially significant person, it is very
easy for him to become preoccupied with the injustice and make the other person the center of his life.
Rather than proactively leading his own life, the enemy-centered person is counterdependently reacting
to the behavior and attitudes of a perceived enemy.
One friend of mine who taught at a university became very distraught because of the weaknesses of
a particular administrator with whom he had a negative relationship. He allowed himself to think
about the man constantly until eventually it became an obsession. It so preoccupied him that it
affected the quality of his relationships with his family, his church, and his working associates. He
finally came to the conclusion that he had to leave the university and accept a teaching appointment
somewhere else.
"Wouldn't you really prefer to teach at this university, if the man were not here?" I asked him.
"Yes, I would," he responded. "But as long as he is here, then my staying is too disruptive to
everything in life. I have to go.
"Why have you made this administrator the center of your life?" I asked him.
He was shocked by the question. He denied it. But I pointed out to him that he was allowing one
individual and his weaknesses to distort his entire map of life, to undermine his faith and the quality of
his relationships with his loved ones.
He finally admitted that this individual had had such an impact on him, but he denied that he
himself had made all these choices. He attributed the responsibility for the unhappy situation to the
administrator. He, himself, he declared, was not responsible.
As we talked, little by little, he came to realize that he was indeed responsible, but that because he
did not handle this responsibility well, he was being irresponsible.
Many divorced people fall into a similar pattern. They are still consumed with anger and bitterness
and self-justification regarding an ex-spouse. In a negative sense, psychologically they are still
married -- they each need the weaknesses of the former partner to justify their accusations.
Many "older" children go through life either secretly or openly hating their parents. They blame
them for past abuses, neglect, or favoritism and they center their adult life on that hatred, living out the
reactive, justifying script that accompanies it.
The individual who is friend- or enemy-centered has no intrinsic security. Feelings of self-worth
are volatile, a function of the emotional state or behavior of other people. Guidance comes from the
person's perception of how others will respond, and wisdom is limited by the social lens or by an