The day you start giving yourself priority and catering to your own needs first, that day everything will fall in place. Most of us were taught (or believed) that taking care of your own needs first is being selfish. Nothing can be farther from the truth. Unless you look after yourself first, how can you look after others? It has been proved beyond reasonable doubt that if you want to help others, you have to take care of your own needs first. No, you are not being selfish by doing that. Charity begins at home- in this case with your own self. You can feed others provided you have enough to eat. More often than not, you are misused if you are nice. You have to compromise many a time to suit needs of others. That way you are seconding yourself to someone else. Stop doing that. You have a right to your needs and a reasonable chance to fulfill them. Demarcate clear boundaries, draw very clear unambiguous lines and stick to them; your personal space should not be violated. If in your relationships you find that all your efforts are concentrated on pleasing others then it is high time you unshackled and freed yourself from their vice like grip or else you will sink into quicksand with no chance of survival. If people don’t like the new you and decide to walk out, don’t stop them, they were never meant to be in your circle. Good riddance. Believe me, you will feel relieved because a very heavy load would have been lifted from your chest. Surround yourself with like-minded people who care for you, respect your individuality, see your value and don’t cross the line. They are people you should stick to- because they are genuine.

According to Melanie Klein, we develop moral responses in reaction to questions of survivability. My wager is that Klein is right about that, even as she thwarts her own insight by insisting that it is the ego's survivability that is finally at issue. Why the ego? After all, if my survivability depends on a relation to others, to a "you" or a set of "yous" without whom I cannot exist, then my existence is not mine alone, but is to be found outside myself, in this set of relations that precede and exceed the boundaries of who I am. If I have a boundary at all, or if a boundary can be said to belong to me, it is only because I have become separated from others, and it is only on condition of this separation that I can relate to them at all. So the boundary is a function of the relation, a brokering of difference, a negotiation in which I am bound to you in my separateness. If I seek to preserve your life, it is not only because I seek to preserve my own, but because who "I" am is nothing without your life, and life itself has to be rethought as this complex, passionate, antagonistic, and necessary set of relations to others. I may lose this "you" and any number of particular others, and I may well survive those losses. But that can happen only if I do not lose the possibility of any "you" at all. If I survive, it is only because my life is nothing without the life that exceeds me, that refers to some indexical you, without whom I cannot be.