Three questions and three tests. The passage consists entirely of questions and falls into two halves. First three questions about the state: what my TERMἡγεμονικόν is to me, DOGMAwhat sort of thing I am now DOGMAmakingDOGMA it, and what I am now DOGMAusingDOGMA it for. The key words are ποιῶ and χρῶμαι: the ruling part is not given ready-made, it is manufactured by the use one puts it to. Hence the insistent νῦν, twice over: the question is not about character in general but about the present minute.

Then three diagnoses. Three μήτι ("surely not…?") — a short checklist of corruption, each item striking at a different bond:

1. κενὸν TERMνοῦ — "empty of intellect": the bond with one's own reason is broken.
2. ἀπόλυτον καὶ ἀπεσπασμένον κοινωνίας — "unbound and torn away from fellowship": the bond with people is broken. The image is that of the severed limb (8.34), though the verbs there are different.
3. προστετηκὸς καὶ ἀνακεκραμένον τῷ TERMσαρκιδίῳ — "stuck fast and blended into the poor flesh": here the bond is not broken but on the contrary has fused where it should have stayed distinct.

The symmetry of corruption. The first two questions concern detachment, the third fusion; the ruin runs in both directions. And the closing verb is exact: συντρέπεσθαι, "to turn together with" — the ruling part does not merely suffer from the flesh, it swings in time with it, losing its own axis. Cf. 5.11 ("For what purpose then am I now using my soul?… whose soul have I now?"), 8.48 (the ἡγεμονικόν withdrawn into itself as an unassailable ἀκρόπολις), 10.13 (the same "most valuable part"). The governing discipline is assent, the sustaining one action.