How dogmas die. Principles (τὰ δόγματα) are not killed by refutation — they are "deadened" (νεκρωθῆναι) when the TERMimpressions corresponding to them are extinguished. A dogma lives while the picture in which it is grasped lives; forgetting is a quenched image, not a lost argument. Hence the practice: διηνεκῶς ἀναζωπυρεῖν — "continuously to fan into flame" those impressions, EXERCISEto keep the school's formulae ready at hand and pass impressions through them regularly. The whole lexicon is a fire lexicon (σβέννυμι — to quench, ἀναζωπυρέω — to rekindle): the figure of a tended hearth, kindred to but distinct from the fire of 4.1 — there the flame devours obstacles, here it must be fed lest it die.

The chain of power. Then a first-person syllogism: I can hold TERMthe judgment I ought to hold (ὃ δεῖ ὑπολαμβάνειν) about anything; if I can, "why am I troubled?" (τί ταράσσομαι;). The ground is the DOGMAdichotomy: "what is outside my mind is nothing at all to my mind" (τὰ ἔξω τῆς ἐμῆς διανοίας οὐδὲν ὅλως πρὸς τὴν ἐμὴν διάνοιαν) — one of the most lapidary statements of the principle in the whole corpus. Whoever has learned this "stands upright" (ὀρθὸς εἶ) — the Stoic figure of erectness: cf. 3.5 ("upright, not held upright"). The governing discipline is assent; the sustaining one, desire.

Coming back to life. The close is an unexpected promise: Ἀναβιῶναί σοι ἔξεστιν, "it is in your power to live again." The resurrection here is epistemic: "look at things again as you once looked at them" — to recover the lost philosophical gaze is to return to life. Cf. Med. 5.9 (return to philosophy as sore eyes to the sponge and egg); 6.12 (philosophy the mother, the court a stepmother); 10.8 (if you have lost the names of the virtues — go back to them). The practice does not demand unbroken continuity: it demands return.