Yes, natural laws. If Gary's preferences do not align with reality then Gary's preferences are objectively wrong'. When people talk about morality they implicitly talk about fields like decision theory, game theory or economics. The mistake is to take an objective point of view, one similar to CEV. Something like CEV will result in some sort of game theoretic equilibrium. Yet each of us is a discrete agent that does not maximally value the extrapolated volition of other agents. People usually try to objectify, find a common ground, a compromise. This leads to all sorts of confusion between agents with maximally opposing terminal goals. In other words, if you are an outlier then there does exist no common ground and therefore something like CEV will be opposed. ETA ' I should clarify what I mean with that sentence (if I want that people understand me). I assume that Gary has a reward function and is the result of an evolutionary process. Gary should alter its preferences as they do not suit his reward function and decrease his fitness. I realize that in a sense I just move the problem onto another level. But if Gary's preferences can not be approached then they can be no justification for any action towards an implied goal. At that point the goal-oriented agent that is Gary will be functionally defunct and other more primitive processes will take over and consequently override Gary's preferences. In this sense reality demands that Gary should change his mind.

Gary's preference is not itself justification, rather it recognizes moral arguments, and not because it's Gary's preference, but for its own specific reasons. Saying that "Gary's preference states that X is Gary_right" is roughly the same as "Gary should_Gary X". (This should_T terminology was discouraged by Eliezer in the sequences, perhaps since it invites incorrect moral-relativistic thinking, as if any decision problem can be assumed as own by any other, and also makes you think of ways of referring to morality, while seeing it as a black box, instead of looking inside morality. And you have to look inside even to refer to it, but won't notice that until you stop referring and try looking.) [...] To a first approximation, but not quite, since it might be impossible to know what is right, for any computation not to speak of a mere human, only to make right guesses. [...] Every well-defined question has in a sense a "subjectively objective" answer: there's "subjectivity" in the way the question has to be interpreted by an agent that takes on a task of answering it, and "objectivity" in the rules of reasoning established by such interpretation, that makes some possible answers incorrect with respect to that abstract standard. [...] I don't quite see how this is opposed to the other points of your comment. If you actually start unpacking the notion, you'll find that it's a very long list. Alternatively, you might try referring to that list by mentioning it, but that's a tricky task for various reasons, including the need to use morality to locate (and precisely describe the location of) the list. Perhaps we can refer to morality concisely, but it's not clear how.