Mine says the same thing. But I guess it's due to insufficient imagination, not insufficient understanding of (meta-)morality. A village girl coming to New York for the first time may have a vague preconceived idea of what kind of awesome dresses she's gonna buy, but before she buys one, she needs to do some actual shopping :-) It doesn't take a genius to imagine some pretty good outcomes for humanity. But finding the best one requires imagination.
Are you implying that your "morality core" can tell you which of two arbitrary scenarios is better, as long as they are both presented in sufficient detail (so as to not require imagination)? What about all of the ethical dilemmas we have been discussing over the past several years?
lukeprog gave a list of metaethics questions here:
Most of these questions make no sense to me. I imagine that the moral intuitions in my brain come from a special black box within it, a "morality core" whose outputs I cannot easily change. (Explaining how my "morality core" ended up a certain way is a task for evo psych, not philosophy.) Or I can be more enlightened and adopt Nesov's idea that the "morality core" doesn't exist as a unified device, only as an umbrella name for all the diverse "reasons for action" that my brain can fire. Either perspective can be implemented as a computer program pretty easily, so I don't feel there's any philosophical mystery left over. All we have is factual questions about how people's "morality cores" vary in time and from person to person, how compelling their voices are, finding patterns in their outputs, etc. Can someone explain what problem metaethics is supposed to solve?