Camus model
A depiction of the Camus model, from the Randall Schweller article, showing that purpose, in a godless universe, is a Sisyphean one; which is a general dumb atheism model as compared, e.g. to the Gates model.
In models, Camus model, aka “Sisyphean purpose” model, refers to the premise, asserted by Albert Camus (1942), that purpose in a godless universe is a Sisyphean one, i.e. an endless repetition of work without meaning. [1]

In the 1880s, Friedrich Nietzsche was toying with the notion of eternal recurrence; an example of which is shown below:

Existence as it is, without meaning or aim, yet recurring inevitably without any finale of nothingness: "the eternal recurrence." This is the most extreme form of nihilism: the nothing (the "meaningless"), eternally!”
— Friedrich Nietzsche (1887), WP:55, Jun 10; see also “eternal recurrence” clip from film When Nietzsche Wept (2007) (Ѻ)

In 1893, Thomas Huxley, in his “Evolution and Ethics” lecture, described the growth and death process of a bean, from the evolution point of view, as a Sisyphean process: [2]

“Neither the poetic nor the scientific imagination is put to much strain in the search after analogies with this process of going forth and, as it were, returning to the starting-point. It may be likened to the ascent and descent of a slung stone, or the course of an arrow along its trajectory. Or we may say that the living energy takes first an upward and then a downward road. Or it may seem preferable to compare the expansion of the germ into the full-grown plant, to the unfolding of a fan, or to the rolling forth and widening of a stream; and thus to arrive at the conception of 'development,' or 'evolution.' Here as elsewhere, names are 'noise and smoke'; the important point is to have a clear and adequate conception of the fact signified by a name. And, in this case, the fact is the Sisyphæan process, in the course of which, the living and growing plant passes from the relative simplicity and latent potentiality of the seed to the full epiphany of a highly differentiated type, thence to fall back to simplicity and potentiality.”

In 1942, Albert Camus, supposedly influenced (Ѻ) by Nietzsche’s “eternal recurrence” conjecture, considered a top seven existentialist (Stokes 100), in his essay The Myth of Sisyphus, initiated a godlessness brand of existentialism, which rejected nihilism, termed “absurdism”, themed on the conflict or apparent absurdity between (a) the human tendency to seek inherent value and meaning in existence and (b) the human inability to find any.

In 2008, Ravi Zacharias, in his chapter section “Atheism Led to My Suicide Attempt”, of his The End of Reason, opens to the following: [4]

Albert Camus begins his essay ‘The Myth of Sisyphus’ with these words: ‘There is only one really serious question, and that is suicide. Judging whether life is or is not worth living amounts to answering this fundamental question.’ It is a hunting question; in fact, as I followed atheism to its logical conclusion in my own life as I grew up, it became my question.”

Zacharias, who grew up in a Hindu converted to nominal Anglican household, says that he was an atheist until the age of 17 when he tried to commit suicide by swallowing poison. While in the hospital, a local Christian worker brought him a Bible and told his mother to read to him from John 14. (Ѻ) Zacharias says that it was John 14:19 that touched him and meant to him as the defining paradigm: "Because I live, you also will live." He said that he thought, "This may be my only hope: A new way of living. Life as defined by the Author of Life." and that he committed his life to Christ praying, "Jesus if You are the one who gives life as it is meant to be, I want it. Please get me out of this hospital bed well, and I promise I will leave no stone unturned in my pursuit of truth."

In 2014, Randall Schweller, in his Maxwell’s Demon and the Golden Apple, attempted to outline an “entropy only applies” model of thermodynamics to humans, concluding with an ending wherein a “Sisyphean purpose” model of existence is the conclusion. [3]

“We are all akin to Sisyphus, who, according to Greek mythology, was condemned by the gods to repeat forever the same meaningless task of pushing a boulder up a mountain, only to see it roll down again.”
Gates model 2
A depiction of the "Gates model", as physico-chemically correct upgrade to the Camus model of Sisyphean purpose.

In 2016, Libb Thims pointed out that the Schweller-Camus model of purpose or existence is incorrect; whereas, correctly, the so-called "Gates model", depicted adjacent, is the correct model, as modern science sees things, wherein, speaking metaphorically, sometimes Sisyphus actually gets the boulder up and over the hill, i.e. a purpose reaction is activated.

The following are related quotes:

“This is something that atheist’s do quote a bit. It’s chaotic. And therefore, man imposes meaning and morality from his own knowledge and experience on it, to harness it and control it. That’s foundationally an atheistic presupposition. Because, if the universe isn’t the handywork of a good creator god, who has inherently endowed the creation with purpose, with that meaning, with that morality, or to recognize that with his revelation as the source of those things. His gracious condensation through his word. Right. If that’s not the case, then you have a chaotic universe, in which you have to impose meaning upon.”
— Jeff Durbin (2019), “How to Answer the Fool (Atheist)” (0-0:42) (Ѻ), Apologia Studios, YouTube, Apr 1; shared to r/Atheism (Ѻ), Aug 3

See also
Gates model

1. (a) Absurdism – Wikipedia.
(b) The Myth of Sisyphus – Wikipedia.
2. Huxley, Thomas. (1893). “Evolution and Ethics” (Ѻ), Romanes Lecture; in: Collected Essays, Volume IX.
3. Schweller, Randall L. (2014). Maxwell’s Demon and the Golden Apple: Global Discord in the New Millennium (Sisyphus, pg. 160). JHU Press.
4. Zacharias, Ravi. (2008). The End of Reason: a Response to the New Atheists (pg. 27). Zondervan.
5. Nietzsche, Friedrich. (1885). Will to Power: An Attempt at a Revaluation of All Values (translator: Walter Kaufmann and Reginald Hollingdale; editor: Walter Kaufmann) (pg. 53) (pdf) (txt). Random House, 2011.

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