Tsutomu Nihei work in NOiSE and Blame! (hereafter referred to as just 'Blame!' as this volume is a prequel and first glimpse into the world and its origin) offers a profound meditation on existential givens, bringing together Heidegger’s thrownness (Geworfenheit), being-in-the-world (In-der-Welt-sein), and the existential necessity/responsibility of choice/freedom amid a seemingly indifferent and chaotic universe. Through stark architecture, fragmented societies, and the silent persistence of its protagonist Killy, Blame! visualizes and dramatizes core existential tensions.
At its heart, Blame! portrays a world abandoned by intelligible order: the Megastructure, endlessly expanding without clear function or limit, exemplifies Heidegger’s notion of thrownness. Killy awakens into a reality he did not shape, has no power to fully comprehend, and is left to navigate without sufficient tools or guides. His journey across endless, crumbling vertical cities, across collapsing bridges and across cavernous, dead spaces, is less a quest toward a known goal than an affirmation of being amid absence. As Heidegger argues, being is always “being-thrown” into situations we do not choose, and authentic existence requires confronting this without self-deception. Blame! renders this condition literal: Killy moves through a reality so enormous and hostile that any attempt to impose human understanding seems absurd.
Structures are not merely massive, they are purposeless. Societies like the Electro-Fishers, isolated and degenerate, cling to survival but lack even myths to explain their existence. Similarly, Cibo—the cyborg scientist who aids Killy—represents the Heideggerian anxiety of technological being: a post-human entity still trapped within systems she cannot master, a being seeking freedom in a collapsed world. Her repeated deaths, mutilations, and rebirths dramatize the existential struggle: existence is no longer guaranteed by rationality or by technology, but must be reclaimed moment by moment.
In Sartrean thought, humans are condemned to freedom: they must choose, must act, despite the lack of objective meaning. Killy’s search for the Net Terminal Gene is irrational in Sartrean terms—it cannot guarantee salvation, nor is there proof of its existence—but it nonetheless constitutes a project, a self-imposed meaning. In Being and Nothingness, Sartre insists that even despair and absurdity are not escapes from responsibility; one must still act. Killy’s near-mute persistence, his refusal to abandon the search despite infinite setbacks, captures this ethic of radical commitment.
Camus’ Sisyphus, endlessly pushing his boulder uphill, finds dignity not in success but in the conscious embrace of his absurd task. Similarly, Killy’s endless traversal of the Megastructure, often in isolation and without reward, affirms existence against cosmic absurdity. His journey is not tragic but heroic in Camus’ sense: he accepts the void without recourse to illusory hope. The Megastructure’s corridors and spiral staircases, which seem to defy physics and logic, externalize Camus’ vision of a universe stripped of human-centered meaning yet still demanding engagement.
The visual style is amazing, truly unique in that i cannot find anything like it (besides another manga by Nihei). The overwhelming verticality of the Megastructure evokes the existential “fall”—a feeling of perpetual descent into meaninglessness. Endless staircases that lead nowhere, parts of the city suspended in mid-collapse, monstrous beings like the Silicon Life forms—once-human, now grotesque—stand as metaphors for the breakdown of teleological order. In traditional science fiction, architecture and technology are means of mastery; in Blame!, they are sites of alienation. The world resists being known. Heidegger’s tool-analysis (Zeug), in which objects reveal themselves primarily through their use, collapses here: tools and systems no longer disclose a world but obscure it.
Killy’s laconic existence also helps set the existential frame. Speech, a traditional marker of human community and understanding, is nearly absent. Encounters are wordless or minimalist; communication fails as often as it succeeds. This silence resonates with Heidegger’s claim that authentic being-with-others (Mitsein) is rare and difficult. Cibo’s fragile alliance with Killy momentarily restores a trace of human relationality, but their bond is tentative, imperiled by the hostile world around them. Their relationship embodies the existential necessity of solidarity without illusions: mutual aid without guarantees.
Importantly, Blame! refuses consolations typical of dystopian narratives. There is no hidden Eden, no secret rebellion, no final victory. Instead, existence itself becomes resistance. Killy’s quiet resilience, the persistence of organic and cybernetic life, even the half-forgotten rituals of survival among the Electro-Fishers—all stand as muted affirmations of being. As Camus writes, “The struggle itself… is enough to fill a man’s heart.” In Blame!, the struggle—unadorned, unrewarded, often unnoticed—is the only authentic answer to the world’s absurdity.
In sum, Blame! is a stark existential parable (among other things, e.g., just a good story without analysis). It strips away comforting narratives of progress, mastery, or redemption, and confronts the reader with a world that demands choice and action despite offering no ultimate meaning. In Killy’s endless quest through the ruins of human ambition, Nihei crystallizes the fundamental existential insight: we are thrown into a chaotic world not of our making, and our only true responsibility is to persist, to act, and thereby to affirm our being against the silence of the void.