“When I say love, it is the principle of the world. When I say sex, it is the primal force of life.”[1]
The novels of MMM_Memento Mori Machina are full of ideas and theories that break into the middle of the story. In The Hikikomori Notes (Hikikomori no shuki), the person writing the notes records his own life and a murder while also setting down idiosyncratic theories of free will, cognition, the world, sex, and love. In the long novel Fish Dream (Sakana no yume), set mainly in a psychiatric hospital, a large cast of characters voice differing ideas about sexual love, justice, religion, science, the body, and the world.
Reading across them, one keeps encountering ideas that point in the same direction, even though they come from different works, different characters, and different theories. The flesh comes before the mind; the brain and thought derive from the flesh. Cognition is not free of the body’s structure, and what human beings call “the world” cannot be separated from the cognition of living things. And “sex” is placed as the fundamental force that drives that life.
In The Hikikomori Notes, sex does not simply mean intercourse or sexual desire. It is explicitly called “the primal force of life,” and is described as the force by which life goes beyond the individual to join with others, mingle, divide, and multiply. Life itself is called a “genital organ,” and the text goes so far as to say that “the world is a dream that the genitals are dreaming”[1].
In this article, I will provisionally call this set of worldviews a genital-centric cosmology, or a Sex Cosmology. This is not MMM’s own official term but a critical label used in this article.
Contents
- World Dream Theory: “The World Is a Dream” Is Only the Prologue
- The Mind Is the Steam Rising from the Flesh
- Life Is a Genital Organ
- World Evolution Theory: Life and the World Evolve Together
- The Sexworm: From the Brain to the City, Extensions of the Flesh
- Physiology Precedes Logic
- Love as the Principle of the World: Sex Cosmology
- The Mystical Lineage: Love and Sex, Body and Cosmos
- A Theory That Presupposes Its Own Collapse: Making No Exception of Itself
- Conclusion: Is the World a Dream of the Genitals?
World Dream Theory: “The World Is a Dream” Is Only the Prologue
In the latter half of The Hikikomori Notes there is a series of passages called “World Dream Theory” (sekai mugen riron). From the name alone, one might expect the classic idea that “this world is a dream.” But the in-text author himself refuses to stop there.
The claim that the world is a dream is only a “prologue” or “premise”; what he wants to know is how the dream appears and what makes it waver—in other words, “the principle that governs the dream”[2].
To understand this idea, one has to pay attention to the word “world” in MMM’s works. The Hikikomori Notes distinguishes between the world constructed inside the human head, A’, and an external world that may exist independently of cognition, A. Yet as to whether freedom, time, space, logic, physical laws and the like really exist in the external world A, it says that they “may exist, may not exist, we don’t know.” Even the existence of the external world A itself is held in suspension[3].
This is not a simple idealism claiming that “the external world does not exist.” It neither denies the existence of the external world nor affirms it as a given. The world that human beings actually experience, think about, and can put into words is, first of all, a world cognized by the living being called a human.
Color, time, space, causality, beauty and ugliness, good and evil, truth and falsehood are not necessarily inscribed in the external world from the start. They may be forms that arise when the cognitive apparatus called a human being experiences the world.
And this doubt extends even to the laws of physics.
The Hikikomori Notes asks whether gravity and quanta, too, are not laws inscribed in the world in advance but “laws of cognition” that humans find in the world. If physical laws are merely the way the observing machine called a human processes information, then by changing the living beings or devices that observe, might one not also change the laws that are cognized?
From here the in-text author goes beyond interpreting the world to predicting the future shape of the natural sciences. Within the next few centuries, he says, a movement will arrive that reconceives physical laws as laws of cognition, and an age will come in which laws are remade by modifying the observing machines. And:
“Laws will change from things that are discovered into things that are created.”[3]
In the conventional view of science that the in-text author sets against this, human beings discover laws that exist in the world. The science of the future prophesied here, by contrast, becomes an enterprise of designing the laws of the experienced world by changing the cognizing living beings or the observing devices. He even gives such extreme examples as the reversal of gravity and time running backward.
What matters is not whether this prophecy is scientifically correct. It is that World Dream Theory replaces the question “What laws does the world have?” with the question “What kind of living being, with what kind of cognitive apparatus, finds what kind of laws in the world?”
This idea leads directly to the “cognitive laws of the genitals” that appear later. So what shapes that cognitive apparatus? Following the search for an answer, one arrives not at the mind but at the flesh.
The Mind Is the Steam Rising from the Flesh
In Part 1, Chapter 3 of Fish Dream, there is a scene in which a figure called the Witch delivers a long speech about physical love. She dismisses spiritual, ideational, and metaphysical love as mere ornament, and expresses the relation between mind and flesh as follows.
“The mind is the steam of the flesh, the secretion of the flesh, the sweat of the meat, and it can never be the other way around. Sweat exists for the sake of the meat; the meat does not exist for the sake of the sweat.”[4]
It is not the mind that governs the flesh. The flesh comes first, and the mind is the steam that rises from it.
The Witch’s ideas cannot simply be taken as the author’s own creed. But the same hierarchy is repeated elsewhere in MMM’s works. The Hikikomori Notes calls the brain “the slave of the flesh,” describing it as a kind of subcontracted organ that developed to fulfill the flesh’s desires. Even intellectual desire, it says, leads back to the flesh when one traces its origins[1].
What is further called into doubt is human will. Early in The Hikikomori Notes, a determinism is set out according to which the human mind, like every other natural phenomenon, is governed by physical laws, leaving no room for independent purpose or will to intervene[5].
This early determinism, however, is not maintained as-is in the latter half of the work. Whereas the opening reduces the human mind to physical laws, World Dream Theory goes on to suspect that those very physical laws—the destination of the reduction—may be “laws of cognition.” Beginning by explaining human beings as part of the physical world, the text eventually reconsiders even its conception of that “physical world” in terms of its relation to the cognition of living beings.
A very similar idea appears in the creative diary in Part 2 of Fish Dream. The protagonist likens himself to a dead leaf blown about by a storm, and wonders whether, even though he feels that he moves, chooses, and thinks, he is in fact merely reacting to the movements of the world. He calls the view that grants will and thought to small beings like humans while denying them to the world “the dead leaf’s handstand”[6].
The human mind is doubted in MMM’s works not out of a wish to despise the mind. What is doubted is the practice of cutting human beings alone off from nature and treating them as special subjects.
Life Is a Genital Organ
Having descended from the mind to the flesh, World Dream Theory goes further and looks for the prototype of the flesh in the “genital organ.”
The in-text author defines life as “a copulatory organ equipped with a mechanism of multiplication.” Copulation here does not mean only sexual intercourse; it includes “every kind of intercourse” with others and with the environment[1].
A living thing is closed off as an individual—but not completely. It takes in matter from outside, excretes it, comes into contact with other individuals, and sometimes fuses, divides, and multiplies things like itself. It is a closed vessel that is nevertheless open. World Dream Theory captures this characteristic with the word “genital organ.”
Flowers and human beings are therefore placed on the same line. Just as a flower is a reproductive organ, the complex human body is regarded as “a genital organ that has developed in complex ways.”
From here, the meaning of the word “sex” also changes significantly. In The Hikikomori Notes, sex is “the primal force that tries to go beyond the individual and become one,” and “the primal force common to all life”[1]. Sex is not mere sexual arousal but a movement that crosses the boundaries of the self and seeks to connect with others.
But life does not only unite. It separates from what it has joined, divides, breaks down, and makes new individuals. Accordingly, the text lists the desires of sex as paired movements: “multiplication and copulation,” “division and fusion,” “deviation and convergence,” “differentiation and assimilation,” “detachment and connection,” “severance and linkage,” “dismantling and construction,” “destruction and creation.”
In other words, sex is the primal force that keeps dividing, joining, breaking, and making life.
From this view of life comes the sentence that best represents World Dream Theory.
“Life is a genital organ, and the world is a dream that the genitals are dreaming”[1]
What dreams the world is not a mind independent of the flesh. It is life. And if the prototype of life is the genital organ, then the world that life sees can be called “the dream of the genitals.”
World Evolution Theory: Life and the World Evolve Together
Part 2 of Fish Dream includes fragments of drafts of a “World Evolution Theory” said to have been written earlier by the protagonist. This theory closely resembles World Dream Theory, but the problems of evolution and purpose come to the fore.
Its starting point is a doubt about human will.
“Why is it that people who say ‘the world has no mind’ do not likewise say ‘human beings have no mind’? Why is it that people who say ‘the universe has no will’ do not likewise say ‘human beings have no will’?”[7]
The same draft goes on to ask why, if one says “the evolution of life has no purpose,” one does not also say “human words and actions have no purpose.”
Human beings, too, are part of natural phenomena. If one adopts mechanism thoroughly, consistency requires stripping purpose and will from human beings as well. Conversely, if one allows the natural phenomenon called a human being to be explained in terms of purpose and will, there is less reason to rule out, from the start, using the same words about life or the world.
It is important to note that this is not an attempt to prove that “the universe has a will like that of human beings.” Rather, the problem is made symmetrical: regarding human beings as having will or purpose is open to doubt to the same degree.
World Evolution Theory links this question to epistemology. The scheme “first there is an independent world governed by physical laws, and from it the human body and mind arose” is not self-evident either. For the “world governed by physical laws” that humans cognize is also a world grasped by the human body and mind[7].
Hence the idea that if life evolves, the world evolves too.
The world here is the world cognized by life. If the eye evolves, the visual world in which a living thing lives changes as well. If the body and sense organs change, the experience of color, sound, space, and time changes too. As for an external world independent of cognition, World Evolution Theory reaches no conclusion and “sets it aside for now.”
Even so, what human beings call “the world” and actually experience does not exceed the world as cognized by human beings. Within this theory, therefore, the expression “if life evolves, the world evolves too” is not merely a metaphor.
World Evolution Theory then explains this world teleologically. Just as the fact that humans have eyes can be explained in relation to survival, the world in which color is cognized can also be explained in relation to survival. Even time and space can be considered from the standpoint of adaptation, in the same way as the forms of organisms.
The text first states that the world was not designed for God’s purposes but has a form suited to the purposes of living things—the flourishing of the species—and then immediately rephrases this in evolutionary terms. The world was not made to fit a purpose from the beginning; rather, the living things that were able to form a cognition and a world suited to survival and flourishing are the ones that remained through the process of selection[7].
Teleology is not simply discarded. It is reassembled within evolutionary theory.
Here it connects with the view of science in World Dream Theory. If physical laws are understood as the cognitive laws of living things, then the evolution of life concerns not only the body but also the laws of the world that the living thing experiences. The “science that creates laws” prophesied in The Hikikomori Notes and the “evolving world” described in Fish Dream can be read as ideas extending in different directions from the same epistemology.
And if we go back to The Hikikomori Notes, at the root of the purpose to which the cognition of life has adapted lies “multiplication and copulation.” Life moves by the primal force of sex; life forms the flesh; cognition arises according to the structure of the flesh; and with that cognition, the world changes as well.
World Evolution Theory adds the time axis of evolution to the Sex Cosmology.
The Sexworm: From the Brain to the City, Extensions of the Flesh
Part 2 of Fish Dream introduces another body-centered theory: the “Sexworm” (seikanchū), as described by a girl named Ai.
Ai gives the name Sexworm to the digestive tract that runs from an animal’s mouth to its anus. Its desire is extremely simple.
“An animal’s body is a device piloted by the Sexworm. The Sexworm’s desire is simple: just ‘take in, spit out, and multiply.’”[8]
Eyes, nose, ears, limbs, and brain are explained as devices that developed to satisfy this primitive desire.
Nor does the Sexworm theory end with the flesh. Clothing, tools, dwellings, architecture, and even cities are treated as external devices made to satisfy the desires of life. Ai says, “Our world exists as an extension of the flesh”[8].
In this view, there is no deep rupture between the flesh and civilization. Sense organs and limbs develop around the digestive tract; clothes and tools are made around that flesh; dwellings multiply; cities form.
Civilization is not something the mind built by overcoming the animal flesh. It is the result of life’s desires extending outward.
In World Dream Theory, the genitals dream the world. In World Evolution Theory, life and the world change together. In the Sexworm theory, the desires of life run continuously from the flesh to civilization.
Though their expressions differ, the same body-centered idea runs through all three theories.
Physiology Precedes Logic
In Part 4, Chapter 11 of Fish Dream, “42 Fragments: My Conclusion,” this body-centrism extends even to ethics and logic.
The text considers cognition to be the act of distinguishing A from not-A. But it speculates that when primordial life first distinguished the world, what was there was not good/evil or true/false, but distinctions such as “can mingle with / cannot mingle with,” “can take in / cannot take in,” and “edible / inedible”[9].
From there, it suggests that even sophisticated judgments—like/dislike, beautiful/ugly, good/evil, right/wrong, true/false—may have developed out of the physiological sorting performed by living things.
“We do not want to eliminate evil; we regard as evil whatever we want to eliminate. … Physiology precedes logic. Logic is the lawyer that justifies physiology.”[9]
This is not a simple claim that “logic is meaningless.” It is a question: since the human beings who use logic have bodies, can reason be treated as an arbiter wholly independent of the body?
The text even names the sense of justice “justice-lust” (seiyoku). The desires to be angry at unfairness, to eliminate foreign bodies, to remove what is unpleasant come first, and justice, it suggests, can be thought of as those desires normalized and institutionalized.
The “42 Fragments” go further, holding that desires, emotions, thoughts, actions, cognition, ideas, and even culture depend on and derive from the flesh. It goes so far as to say that it is not we who operate the flesh; rather, the flesh’s desires and physiology come before the will[10].
Beyond this are placed the propositions “the principle of the world is the principle of the flesh” and “the principle of the world is the principle of life.” Here the Witch’s “the mind is the steam of the flesh,” World Dream Theory’s “the brain is the slave of the flesh,” and the Sexworm’s “the brain, too, is a device for satisfying the desires of life” join into a single line.
Not even causality is an exception. The “42 Fragments” suspect that even the cognitive form according to which events have causes, claims have grounds, and the present is preceded by a past may be a habit that living things use when grasping the world. Causality is rephrased as “causality disease.”
Human beings are not observing a finished world through a transparent window. They experience the world through the structures of the flesh and of cognition.
Love as the Principle of the World: Sex Cosmology
Having come this far, we can begin to see the meaning of the two definitions quoted at the start.
Sex is the primal force of life, and love is the principle of the world.
Sex is the force that moves life. It does not leave the individual closed off, but makes it mingle with the outside. It fuses and at the same time divides; it creates order and at the same time deviates from it.
The Hikikomori Notes also says that “the world is inside the stomach of love.” Like the contents of a stomach, the world dissolves, mixes, and tries to become one. But because living things are also individuals, they never become completely one. Union and division go on without end[1].
Fish Dream also contains the “Eiros myth,” which depicts this movement as myth. Eiros, the goddess of sexual love, commands, “Mingle, give birth, and perish,” and from primordial life there emerge, one after another, mouth and anus, genitals, limbs, eyes, and head[7].
By Part 4, Chapter 11, the same movement is found not only in organisms but also in society, the state, civilization, science, philosophy, religion, art, language, and information. What is unified splits apart; what is scattered comes together and forms a new unity. That unity too eventually crumbles and gives rise to another union.
This is where the name “Sex Cosmology” becomes meaningful.
Sex is not one genre among others within the world. Sex is placed as the primal force that moves life, and love is presented as the principle that explains a world that repeatedly divides and fuses.
This cosmology also has no need to deny the existence of an external world independent of cognition. What MMM’s works are concerned with is what we actually experience and call “the world” or “the universe.” Even while suspending judgment on an external world that transcends cognition, one can discuss the nature of life and its relation to the world in which that life lives.
“Flowers Are Genitals”
There is a published text that closely resembles this worldview. In a diary entry titled “Genital-Centrism” dated April 19, 2025, Torii Honemaru writes:
“Flowers are beautiful. Flowers are genitals.”[11]
He further speaks of sexual desire as something beautiful, and inverts the usual hierarchy of values, calling “reason and intellect” “filthy things” and “morality and ethics” “vulgar things.”
It cannot be proven at present that Torii Honemaru and MMM_Memento Mori Machina are the same person, but the similarity in content is striking. The Hikikomori Notes says that “a beautiful flower is a beautifully developed genital organ,” and in Torii Honemaru’s diary, too, flowers, sexual desire, and animality are affirmed while reason and morality are treated as impure.
What they share is not simple sexual liberation. It is the inversion of a hierarchy that ranks mind, reason, and morality high and flesh, sexual desire, and animality low.
The Mystical Lineage: Love and Sex, Body and Cosmos
Phrases like “the world is a dream that the genitals are dreaming,” “love is the principle of the world,” and “sex is the primal force of life” look outlandish from the standpoint of today’s common worldview. But the pattern of thought itself is not unusual. It can be situated within the lineage of traditional myth, mystical thought, and cosmology.
Since ancient times, ideas linking the body and the cosmos have appeared again and again: views that regard the human body as a small cosmos, or the cosmos as a giant body. In them, human beings and the world are not two entirely separate existences but are bound together by shared structures or principles[12].
The tradition of thinking of love not as a merely personal emotion but as a force that binds and moves the world is also old. In Aristotle’s cosmology, for example, the unmoved mover is thought to produce motion “by being loved,” and Dante’s Divine Comedy ends by singing of “the Love which moves the sun and the other stars”[13]. The idea of linking love and the cosmos has a long history.
In that sense, the ideas in The Hikikomori Notes that “love is the principle of the world” and “sex is the primal force of life” are not entirely isolated flights of fancy either. In linking body and cosmos and in refusing to confine love and sex to the inside of the individual, they share a pattern with traditional mystical thought.
It cannot be said, however, that MMM’s works simply revive ancient or medieval cosmology. They think about the world centered not on God or a transcendent order, but on the flesh, the genitals, multiplication, copulation, evolution, and cognition. While retaining the old pattern that links body and cosmos, love and world, they connect it to a modern view of biology and to epistemology.
From the standpoint of the modern worldview, the Sex Cosmology looks bizarre. But from the standpoint of intellectual history, it is not an entirely unprecedented foreign body. It can be read as a cosmology that reassembles, around the genitals, a tradition that has linked body and cosmos and thought of love and sex as forces that move the world.
A Theory That Presupposes Its Own Collapse: Making No Exception of Itself
A self-referential problem is built into World Dream Theory from the outset.
The theory suspects that time, space, causality, logic, and even physical laws may be forms that the living being called a human uses when cognizing the world. The “42 Fragments” in Fish Dream likewise treat causality not as an absolute law inherent in the world but as a cognitive form that life uses when dreaming up the world, and call it “causality disease.”
Yet World Dream Theory and World Evolution Theory themselves also try to explain how life is formed, how cognition arises from the body, and how the world is shaped by that cognition. In other words, the very theory that doubts causality cannot avoid using the causal language of “B arises from A” when it explains.
The same problem applies to evolution. World Evolution Theory explains that the body and cognition of living things were formed through selection and evolution. But if even time and causality are cognitive forms of life, then that story of evolution, too, is not entirely free of the forms of cognition that human beings have assembled in order to understand the world.
This is not a problem to be disposed of as a simple logical contradiction. Rather, The Hikikomori Notes itself calls World Dream Theory “a theory that presupposes its own collapse” and “a poem of logic written on the surface of water”[1].
This is because the human being who states the theory cannot alone be allowed to stand outside the world.
If human cognition constitutes the world, then the theory that “human cognition constitutes the world” is itself produced by human cognition. If causality is a cognitive form of life, then the text that explains this is also written using causality. If logic was born of life, then the theory that explains life by means of logic is also inside a tool made by that life.
The genitals that dream the world are themselves inside the dream.
World Dream Theory is not a system completed by establishing a safe vantage point outside the world. It draws even the self that tries to explain the world into the object of explanation, and in the end treats its own theory as a dream as well.
In that sense, the phrase “a theory that presupposes its own collapse” is not merely a confession of a defect. It can also be read as the result of pushing this worldview’s stance—making no exception of human beings—all the way to the end.
Conclusion: Is the World a Dream of the Genitals?
The ideas that appear in MMM’s works cannot be summarized as a single, contradiction-free philosophical system. World Dream Theory calls itself “a theory that presupposes its own collapse,” and Fish Dream, too, has different characters and fragments voice conflicting ideas.
Even so, reading across several works, one finds ideas pointing in the same direction repeated again and again.
The flesh comes before the mind. Physiology comes before the will. The brain, logic, thought, and culture are not independent of life. And life is reconceived as a “genital organ,” and the force that moves it is called “sex.”
Sex is the primal force of life. Life mingles, multiplies, divides, and fuses. The body of life shapes cognition, and with cognition the world is formed as well. If life evolves, the world in which that life lives evolves too.
Moreover, in The Hikikomori Notes, even physical laws are reconceived as laws of cognition, and it is predicted that the natural sciences of the future will not only discover laws but create them. The desires of life extend to tools, architecture, cities, and civilization, and “love” is placed as the word that grasps this movement of life on the scale of the world.
That is why the sentence
“Life is a genital organ, and the world is a dream that the genitals are dreaming.”
is not merely a crude joke.
It thinks of the mind in terms of the flesh, the flesh in terms of life, and life in terms of sex, and from that life it rebuilds cognition, logic, science, civilization, and the world. It is a proposition that compresses this long line of thought into a single line, and at the same time a declaration that the human being doing the thinking cannot stand outside the world either.
The genital-centric cosmology—the Sex Cosmology—is not a philosophy that discusses sex as one part of the world. It is a worldview that takes sex as the primal force of life, rethinks mind and world from life, and makes no exception even of the human being who does that thinking.
About the Research for This Article
This article relies primarily on MMM’s The Hikikomori Notes and Parts 1–5 of MMM’s Fish Dream as the sources checked, and distinguishes between what is actually written in the texts, the claims of characters and in-text authors, and Viscera’s cross-cutting interpretation.
“World Dream Theory,” “World Evolution Theory,” the “Sexworm,” the “42 Fragments,” and so on are ideas and theories that appear within the works, and their speakers are not the same. This article does not treat them as a single philosophical system officially declared by the real author MMM_Memento Mori Machina; instead it reads across the ideas about body, life, cognition, and world that recur in multiple works. “Genital-centric cosmology” and “Sex Cosmology” are critical concepts of this article’s own, used to describe that recurrence.
Torii Honemaru’s “Diary: 20250419 ‘Genital-Centrism’” was used as comparative material, as a published text. This article does not establish that Torii Honemaru and MMM_Memento Mori Machina are the same person; it points out only the similarity in content.
The comparisons from intellectual history given in “The Mystical Lineage” do not claim any direct influence on MMM’s works.
Notes
Most sources below are in Japanese. Original titles are given with English translations in brackets.
[1] MMM『ひきこもりの手記』 [The Hikikomori Notes]. The passages around “Love and Sex” and “World Dream Theory” near the end. Including “When I say love, it is the principle of the world,” “When I say sex, it is the primal force of life,” “life is a genital organ,” “the world is a dream that the genitals are dreaming,” and “a theory that presupposes its own collapse.”
[2] MMM『ひきこもりの手記』 [The Hikikomori Notes]. The passage treating the proposition that the world is a dream as a “prologue” and “premise,” and stating an interest in “the principle that governs the dream.”
[3] MMM『ひきこもりの手記』 [The Hikikomori Notes], fragments 66–62 near the end, especially fragment 64. World A / world A’, laws of cognition, the reservation regarding an external world independent of cognition, the argument reconceiving physical laws as laws of cognition, and the prediction that “laws will change from things that are discovered into things that are created.”
[4] MMM『魚の夢』 [Fish Dream], Part 1, Chapter 3. The Witch’s remarks on physical love and on mind and flesh.
[5] MMM『ひきこもりの手記』 [The Hikikomori Notes], opening section. Passages on the human mind, free will, purpose, motive, physical laws, and determinism.
[6] MMM『魚の夢』 [Fish Dream], Part 2, Chapter 2, 「筆者の創作日記2002.06.21.より」 [“From the Author’s Creative Diary, 2002.06.21”]. Passage likening human beings to “dead leaves” and reflecting on subject, will, and world.
[7] MMM『魚の夢』 [Fish Dream], Part 2, 「世界進化論にまつわる断片的草稿18・20・27・29・31」 [“Fragmentary Drafts Concerning World Evolution Theory 18, 20, 27, 29, 31”] and 「世界の起源 エイロス神話にまつわる断想03」 [“The Origin of the World: Thoughts on the Eiros Myth 03”].
[8] MMM『魚の夢』 [Fish Dream], Part 2. Ai’s explanation of the “Sexworm” (性管虫：Sexworm).
[9] MMM『魚の夢』 [Fish Dream], Part 4, Chapter 11, 「42の断章──私の結論」 [“42 Fragments: My Conclusion”], 21–27. On cognition, judging, physiological judgment, and justice-lust (正欲).
[10] Ibid., 28–32. On the flesh, will, the principle of life, and causality / causality disease (因果病).
[11] 鳥居骨丸「日記：20250419『性器中心主義』」 [Torii Honemaru, “Diary: 20250419 ‘Genital-Centrism’”], April 19, 2025.
[12] On the microcosm–macrocosm tradition that maps the body onto the cosmos, compare the Internet Encyclopedia of Philosophy entries such as “Neoplatonism” and “Bonaventure.” Plato: Organicism, Bonaventure.
[13] Aristotle, Metaphysics, Book Λ (XII), Chapter 7. For the statement that the unmoved mover produces motion “by being loved,” see The Internet Classics Archive. For Dante, Divine Comedy, Paradiso XXXIII, line 145, “the Love which moves the sun and the other stars,” see Project Gutenberg, The Divine Comedy: Paradise.
References and Main Sources
Primary texts
MMM『ひきこもりの手記』 [The Hikikomori Notes]
MMM『魚の夢』 [Fish Dream], Parts 1–5
Published texts
鳥居骨丸「日記：20250419『性器中心主義』」 [Torii Honemaru, “Diary: 20250419 ‘Genital-Centrism’”], April 19, 2025
Comparisons from intellectual history
Aristotle, Metaphysics, Book XII, Part 7. The Internet Classics Archive
Dante Alighieri, The Divine Comedy: Paradise, Paradiso XXXIII. Project Gutenberg
Internet Encyclopedia of Philosophy, “Plato: Organicism”
Internet Encyclopedia of Philosophy, “Bonaventure”
Translated from the Japanese original, “世界は性器の夢なのか？｜MMM_Memento Mori Machinaのセックス・コスモロジー”. Quotations from Japanese sources are our own translations.
*This is an ATTESTED article. Factual statements are based on existing, verifiable sources; where it includes third-party views or the author’s inferences, interpretations, or evaluations, these are presented so as not to be confused with confirmed facts. It contains no deliberate fiction or fabrication presented as real-world fact.
Presented by MMM (publisher of The Hikikomori Notes and Fish Dream)