So when you said morailty was about what you ought to do, you mean it was about was people in general ought to do.

No. It's about what JGWeissman in general ought to do, including "JGWeissman encourages and/or forces everyone else to do X, and convinces everyone to be consequentialist and follow the same principles and JGWeissman".

Does that make it clearer? Prescription is just an action to take like any other. Take another step back into meta and higher-order. These discussions we're having, convincing people, thinking in certain ways that promote certain general behaviors, are all things we individually are doing, actions that one individual consequentialist agent will evaluate in the same manner as they would evaluate "Give fish or not?"

But morality is not about deciding what to do next, because many actions are morally neutral, and many actions that are morally wrong are justfiable in other ways.

This is technically unknown, unverifiable, and seems very dubious and unlikely and irrelevant to me. Unless you completely exclude transitivity and instrumentality from your entire model of the world.

Basically, most actions I can think of will either increase or decrease the probability of a ton of possible-futures at the same time, so one would want to take actions which increase the odds of the more desirable possible futures at the expense of less desirable ones. Even if the action doesn't directly impact or impacts it in a non-obvious way.

For example, a policy of not lying, even if in this case it would save some pain, could be much more useful for increasing the odds of possible futures where yourself and people you care about lie to each other a lot less, and since lying is much more likely to be hurtful than beneficial and economies of scale apply, you might be consequentially better to prescribe yourself the no-lying policy even in this particular instance where it will be immediately negative.

Also note that "judging something good" and "giving praise and rewards", as well as "judging something bad" and "attributing blame and giving punishment", are also actions to decide upon. So deciding whether to blame or to praise is a set of actions where, yes, morality is about deciding which one to do.

Your mental judgments are actions, in the useful sense when discussing metaethics.

Soooo...

Suppose I hypnotize all humans. All of them! And I give them all the inviolable command to always praise murder and genocide. I'm so good at hypnosis that it overrides everything else and this Law becomes a tightly-entangled part of their entire consciousnesses. However, they still hate murder and genocide, are still unhappy about their effects, etc. They just praise it, both vocally and internally and mentally. Somewhat like how many used to praise Zeus, despite most of his interactions with the world being "Rape people" and "Kill people".

By the argument you're giving, this would effectively hack and reprogram morality itself (gasp!) such that you should always do murder and genocide as much as possible (since they "always" praise it, without diminishing returns or habituation effects or desensitization).

Clearly this is not the same as what you ought to do.

(In this case, my first guess would be that you should revert my hypnosis and prevent me and anyone else from ever doing that again.)

For more exploration into this, suppose I'm always optimally good. Always. A perfectly optimally-morally-good human. What praise do I get? Well, some for that, some once in a while when I do something particularly heroic. Otherwise, various effects make the praise rather rare.

On the other hand, if I'm a super-sucky bad human that kills people by accident all the time (say, ten every hour on average), then each time I manage to prevent one such accident I get praise. I could optimize this and generate a much larger amount of praise with this strategy. Clearly this set of action attracts more praise. Should I ought to do this and seek to do it more than the previous one?

I don't see what you're getting at. I'll lay out my full position to see if that helps.

First of all, there are seperate concepts for metaethics and normative ethics. They are a meta-level apart, and mixing them up is like telling me that 2+2=4 when I'm asking about whether 4 is an integer.

So, given those rigidly seperated mental buckets, I claim as a matter of metaethics, that moral theories solve the problem of what ought to be done. Then, as a practical concern, the only question interesting to me, is "what should I do?", because it's the only one I can act on. I don't think this makes me an egoist, or in fact is any evidence at all about what I think ought to be done, because what ought to be done is a question for moral theories, not metaethics.

Then, on the level of normative ethics, i.e. looking from within a moral theory, (which I've decided answers the question "what ought to be done"), I claim that I ought to act in such a way as achieves the "best" outcome, and if outcomes are morally identical, then the oughtness of them is identitcal, and I don't care which is done. You can call this "consequentialism" if you like. Then, unpacking "best" a bit, we find all the good things like fun, happiness, freedom, life, etc.

Among the good things, we may or may not find punishing the unjust and rewarding the just. i suspect we do find it. I claim that this punishableness is not the same as the rightness that the actions of moral agents have, because it includes things like "he didn't know any better" and "can we really expect people to...", which I claim are not included in what makes an action right or wrong. This terminal punishableness thing is also mixed up with the instrumental concerns of incentives and game theory, which I claim are a seperate problem to be solved once you've worked out what is terminally valueable.

So, anyways, this is all a long widned way of saying that when deciding what to do, I hold myself to a much more demanding standard than I use when judging the actions of others.