The form: not a code but a list of what has been forgotten. The entry hangs on one verb — ἐπελάθου, "you have forgotten" — repeated twice and carried by seven genitives, "τοῦ, ὅτι…". Marcus does not prove the doctrines or introduce them; he enumerates them as lost. Hence the diagnostic force of the passage: the irritation is not refuted, it is declared a symptom of forgetfulness.

Seven items, and they cover the whole system. (1) all things come about κατὰ τὴν τῶν ὅλων TERMφύσιν; (2) τὸ ἁμαρτανόμενον ἀλλότριον — "the wrong done is another's," not your business (cf. 12.12, 12.16); (3) DOGMAeverything that has been and will be happens the same way, and everywhere now; (4) DOGMAkinship with the whole human race; (5) TERMeach man's mind is a god and has flowed from there; (6) DOGMAnothing is properly anyone's; (7) πάνθ’ TERMὑπόληψις, and TERMyou live only the present.

The move the passage exists for. οὐ γὰρ αἱματίου ἢ σπερματίου, ἀλλὰ TERMνοῦ TERMκοινωνία — "for the community is not of a drop of blood or a bit of seed, but of mind." The two belittling diminutives are set side by side on purpose: kinship by blood is in Marcus the smaller thing, and it is precisely for that reason that the human race is one race without exception. Cf. 4.3.

And why the list ends with the present. The last item is τὸ παρὸν μόνον ἕκαστος ζῇ καὶ τοῦτο ἀποβάλλει: you live only the present and it is the only thing you lose. The same double argument is unfolded in 2.14. Placed last, it removes the ground from under the irritation altogether: one can only be angry about something that lasts, and nothing lasts. The governing discipline is assent, the sustaining one desire.