Russell McAlmond

Russell McAlmond is the Founder and Executive Director of the Center for Human Equality that promotes Ethical Individualism as a human relational philosophy.

[Russell McAlmond @mcalmond]

Universities got it all wrong on diversity. It is not about the body - but the unique human mind we all have.

[𝐌𝐚𝐫𝐢𝐨 𝐀𝐮𝐠𝐮𝐬𝐭𝐢𝐧𝐞 @MarioUgonna]

There is a silent war against Christianity and almost nobody recognizes it. 💔😭💔

[Mr Producer @RichSementa]

Bill Maher on the "women's rights are human rights" liberal lawn signs: "If women's rights are human rights is really a big thing for you, you might want to check out what goes on in your beloved PALESTINE."

"One reason Trump got reelected was Americans had grown EXHAUSTED with what I call the, lawn sign people."

"And science is real? That's pretty funny from people still wearing the COVID mask."

[Dr. Maalouf ‏ @realMaalouf]

A foreign-born Muslim disbanding the anti-terrorism unit in the city that suffered the biggest Islamic terrorist attack in history.

Tragic. This won’t end well.

[Liza Rosen @LizaRosen0000]

Israel just exposed the truth Kaja Kallas and the EU refuse to face.

The EU’s statement is completely unbalanced and rewards Hamas’s refusal to disarm. It ignores Israel’s massive aid effort and Hamas’s continuous abuse of hospitals for terror operations and diversion of aid.

This is moral bankruptcy. The European Union is led by people without basic morality whose actions echo the war crimes of the Second World War in pure wickedness. They cooperate with Hamas. They allow Hamas to use hospitals as command centers and hide behind civilians, then seize on the resulting deaths to demonize Israel and present Jews as bloodthirsty monsters.

The one responsible for the dead is Hamas. Only Hamas. Kaja Kallas and Europe’s leaders did not merely stay silent about Hamas’s crimes. Their silence enabled Hamas to kill the human shields they hide behind. Now these despicable people use the blood of the victims to declare that Israel has no right to defend itself while granting Hamas de facto immunity for using human shields.

The European Union is a partner in Hamas’s war crimes.
By their own hands.
Led by Kaja Kallas.
History will judge you.
We carry the pain.

We live with the sadness.
We burn with the anger.
We will never forget. We will never forgive.
Enough.

[Yisrael official 🕎 @YisraelOfficial]

Sex Pistols legend Johnny (Rotten) Lydon played Tel Aviv and brushed off the boycott crowd: "I played to real human beings, not a bunch of politicians."‼️

[Dr. Maalouf ‏ @realMaalouf]

In New York, the usual suspect tried to attack a man with a knife, but he was quicker and struck first, smashing his skateboard over his head and throwing him onto the train tracks.

He acted 100% correctly!

[David Bradley @DBradley22765]

Gays for Gaza crowd, you're fucking idiots.

[Estado Mínimo @xestadominimo]

“El socialismo es fascista en política y el fascismo es socialista en economía”.

- Javier Milei -

[The Atlas Society @TheAtlasSociety]

Independent judgment requires freedom of expression.

[Fox News @FoxNews]

RUBIO: “The ultimate question of our time is whether Americans have a moral right to exist.”

Secretary of State Marco Rubio says Americans have the right to remain a distinct nation and people, arguing the U.S. government must defend their interests.

Download the Fox News app or go to https://t.co/gPHiho5zni for more: https://t.co/a1AU3sZo4I

[Afghan Zoroastrian @AfgZoroastrian]

Islam in Afghanistan.

[Lars Mapstead @LibertarianLars]

The government has stolen more of my money than any billionaire ever has.

[TBC @TBC_on_X]

AI Seinfeld goes to the DSA convention 🤣

[Dr. Maalouf ‏ @realMaalouf]

Hamtramck is the first U.S. city with an ALL-Muslim city council.

The local LGBT community campaigned heavily for the Muslim candidates, claiming they were “progressive” because they support Palestine.

They literally did the meme.

[The Atlas Society @TheAtlasSociety]

Rights belong to individuals by virtue of their humanity.

[Russell McAlmond @mcalmond]

Humean Individualism and the Axioms of Ethical Individualism: A Philosophical Fusion for the Equality of Human Dignity

The Center for Human Equality in Oregon advances Ethical Individualism (EI), the human relational philosophy developed by its founder, Russell McAlmond. EI insists that every human being must be encountered as a sovereign, irreplaceable individual rather than as a representative of any group. Its axioms affirm the infinite and equal worth of every person, the absolute uniqueness of each life as an unrepeatable mosaic of experience and inner reality, and—in fuller statements—the infinite mystery of the private consciousness that no label can exhaust. From these axioms follows the central theorem: any judgment of a human being based primarily on group membership is immoral. The result is a practical ethic of radical respect that improves human relations by concentrating on the human qua human encounter and the equality of dignity inherent in every individual.

This contemporary relational ethic finds powerful validation and enrichment in the individualistic strands of David Hume’s philosophy. Though separated by centuries, Hume’s empirical science of human nature and his moral sentimentalism converge with EI’s axioms to form a robust defense of judging persons solely by who they are as individuals.

Hume’s moral philosophy is thoroughly individual-centered. In A Treatise of Human Nature and An Enquiry Concerning the Principles of Morals, he locates personal merit entirely in the mental qualities of particular persons—those traits of character that are useful or agreeable to the person himself or to others with whom he has intercourse. Moral praise and blame attach to durable principles of character revealed in action, not to abstract categories.

Sympathy, the fundamental mechanism of moral sentiment, operates by allowing us to enter into the feelings and circumstances of specific individuals. We approve of benevolence or justice because we sympathetically participate in the pleasures these traits produce in the particular persons affected. Moral evaluation thus begins in the concrete encounter with another human being, not in the contemplation of groups.

Hume’s essay “Of National Characters” supplies the most explicit parallel to EI’s rejection of group judgmentalism. He observes that “the vulgar are apt to carry all national characters to extremes” and, once they have decided that any people are knavish, cowardly, or ignorant, “will admit of no exception, but comprehend every individual under the same censure.” Men of sense, he insists, condemn these “undistinguishing judgments.”

While nations may exhibit statistical regularities of manners arising from moral causes (government, education, commerce, and the imitative nature of the human mind), a nation is “nothing but a collection of individuals.” Exceptions such as Cervantes among Spaniards or Tycho Brahe among Danes demonstrate that personal character always remains the proper object of evaluation. Hume thereby anticipates EI’s theorem: group membership supplies no sufficient moral warrant for judging the person.

The fusion of these frameworks is mutually reinforcing. EI’s axiom of infinite and equal worth receives empirical and sentimental grounding in Hume’s account of sympathy. Because the capacity for moral sentiment is universal among human beings—arising from the resemblance of human minds and the natural communication of affections—every person, regardless of origin or affiliation, is a potential object of the same disinterested approbation.

No hierarchy of worth is sustainable once moral evaluation is recognized as the product of human sympathy directed toward individual characters. The equality of dignity is not a metaphysical postulate alone but a practical consequence of the way human beings actually form moral judgments when they attend carefully to particular persons.

EI’s axiom of absolute uniqueness is likewise confirmed by Hume’s insistence on the primacy of individual character. Hume repeatedly notes that even where national or social regularities exist, each person retains a personal character “peculiar to each individual.” The science of man proceeds by careful observation of particular cases; general rules of character are always corrigible by the concrete instance.

This empirical caution against “undistinguishing judgments” supplies a methodological warrant for EI’s refusal to treat any person as interchangeable with a category. The infinite mystery of the inner life, emphasized in fuller statements of EI, finds a parallel in Hume’s recognition that our knowledge of another’s motives and sentiments is always mediated by sympathy and remains incomplete; we never possess a totalizing view that would license final group-based verdicts.

When these axioms and Humean insights are combined, the resulting ethic transforms human relations. The human qua human encounter becomes the normative starting point: one meets the other first as a fellow bearer of equal dignity and unrepeatable character, and only secondarily, if at all, as a member of any collective. Prejudice, which thrives on the reduction of persons to group stereotypes, is starved of its necessary fuel. Trust becomes possible because expectations are formed from observed individual conduct rather than from ascribed collective traits. Empathy is deepened by the deliberate exercise of sympathy toward the particular person rather than the imagined representative.

Symbiotic, mutually beneficial relationships flourish precisely because neither party is required to carry the moral weight of a group.

In short, Hume’s individualistic moral philosophy—centered on character, sympathy, and the condemnation of undistinguishing judgments—provides classical validation for the axioms of Ethical Individualism. Together they underwrite a powerful, non-partisan relational standard: human beings are to be judged only by who they are as individuals, never by the groups to which they belong or are assigned.

By concentrating attention on the equality of dignity that appears in every genuine human encounter, this fused perspective offers the Center for Human Equality a philosophically grounded path toward improved human relations in the twenty-first century.