I think we're fairly close, but have one major difference.
I'd say there are moral facts. These moral facts are objective features of the universe. These facts are about the evaluations that could be made by the moral algorithms in our heads. Where I differ with you is in the number of black boxes. "We" don't have "a" black box. "Each" of us has our own black box.
Moral, as evaluated by you, is the result of your algorithm given the relevant information and sufficient processing time. I think this is somewhat in line with EY, though I can never tell if he is a universalist or not. Moral is the result of an idealized calculation of a moral algorithm, where the result of the idealization is often different than the actual because of lack of information and processing time.
A case could be made for this view to fall into many of the usual categories. Moral relativism. Ethical Subjectivism. Moral Realism. Moral Anti Realism. About the only thing ruled out is Universalism.
For Deontology vs. Consequentialism, it gets similarly murky.
Do consequentialists really do de novo analysis of the entire state of the universe again and again all day? If I shoot a gun at you, but miss, is it "no harm, no foul"? When a consequentialist actually thinks about it, all of a sudden I expect a lot of rules of behavior to come up. There will be some rule consequentialilsm. Then "acts" will be seen as part of the consequences too. Very quickly, we're seeing all sorts of aspects of deontology when a consequentialist works out the details.
The same thing with deontologists. Does the rule absolutely always apply? No? Maybe it depends on context? Why? Does it have something to do with the consequences in the different contexts? I bet it often does. Similarly, the "though the heavens fall, I shall do right" attitude is rarely taken in hypotheticals, and would be more rarely taken in actual fact. You won't tell a lie to keep everyone in the world from a fiery death? Really? I doubt it.
I'd expect a social animal to have both consequentialist and deontologist moral algorithms, but that there'd be significant feedback between the two. I'd expect the relative weighting of those algorithms to vary from animal to animal, much in the same way Haidt finds the relative strengths of the moral modalities he has identified vary between people.
Most of the argument over consequentialism and deontology probably comes more from how they are used as rationalizations for your preferences in moral modalities than the relative weighting of your consequentialist and deontological algorithms anyway. The meta argument over consequentialism vs. deontology is a way to avoid hard thinking that drives both algorithms to a settled conclusion.
Where I differ with you is in the number of black boxes. "We" don't have "a" black box. "Each" of us has our own black box.
This doesn't seem to be a point on which we differ at all. In this later comment I'm saying pretty much the same thing.
Indeed, I wouldn't be surprised if each of us has hundreds of processes that feel like they're calculating "morality", and aren't evaluating according to the same inputs. Some might have outputs that are not quite easy to directly compare, or impossible to.
I think there’s a confusion in our discussions of deontology and consequentialism. I’m writing this post to try to clear up that confusion. First let me say that this post is not about any territorial facts. The issue here is how we use the philosophical terms of art ‘consequentialism’ and ‘deontology’.
The confusion is often stated thusly: “deontological theories are full of injunctions like ‘do not kill’, but they generally provide no (or no interesting) explanations for these injunctions.” There is of course an equivalently confused, though much less common, complaint about consequentialism.
This is confused because the term ‘deontology’ in philosophical jargon picks out a normative ethical theory, while the question ‘how do we know that it is wrong to kill?’ is not a normative but a meta-ethical question. Similarly, consequentialism contains in itself no explanation for why pleasure or utility are morally good, or why consequences should matter to morality at all. Nor does consequentialism/deontology make any claims about how we know moral facts (if there are any). That is also a meta-ethical question.
Some consequentialists and deontologists are also moral realists. Some are not. Some believe in divine commands, some are hedonists. Consequentialists and deontologists in practice always also subscribe to some meta-ethical theory which purports to explain the value of consequences or the source of injunctions. But consequentialism and deontology as such do not. In order to avoid strawmaning either the consequentialist or the deontologist, it’s important to either discuss the comprehensive views of particular ethicists, or to carefully leave aside meta-ethical issues.
This Stanford Encyclopedia of Philosophy article provides a helpful overview of the issues in the consequentialist-deontologist debate, and is careful to distinguish between ethical and meta-ethical concerns.
SEP article on Deontology