Um, I'll suggest that. Killing: generally wrong.
I realize I might have misunderstood moral realism. I thought moral realism proposes that there do exist agent-independent moral laws. What I meant is that nobody would suggest that the propostion 'Killing: generally wrong' is a subvenient property.
I thought moral realism proposes that there do exist agent-independent moral laws.
I'm pretty sure you are wrong. You have realism confused with 'universality'. Moral realism applies to the situation when you say "It is forbidden that Mary hit John" and I say "It is permissible that Mary hit John". If realism holds, then one of us is in error - one of those two statements is false.
Compare to you thinking Mary is pretty and my disagreeing. Here, neither of us may be in error, because there may be no "fact of the matter"...
In You Provably Can't Trust Yourself, Eliezer tried to figured out why his audience didn't understand his meta-ethics sequence even after they had followed him through philosophy of language and quantum physics. Meta-ethics is my specialty, and I can't figure out what Eliezer's meta-ethical position is. And at least at this point, professionals like Robin Hanson and Toby Ord couldn't figure it out, either.
Part of the problem is that because Eliezer has gotten little value from professional philosophy, he writes about morality in a highly idiosyncratic way, using terms that would require reading hundreds of posts to understand. I might understand Eliezer's meta-ethics better if he would just cough up his positions on standard meta-ethical debates like cognitivism, motivation, the sources of normativity, moral epistemology, and so on. Nick Beckstead recently told me he thinks Eliezer's meta-ethical views are similar to those of Michael Smith, but I'm not seeing it.
If you think you can help me (and others) understand Eliezer's meta-ethical theory, please leave a comment!
Update: This comment by Richard Chappell made sense of Eliezer's meta-ethics for me.