The exact "objective morality" of each human is a complicated thing that I'm not even sure I grasp entirely and can describe adequately, but I'm quite certain that it is not limited to intuitions and that those intuitions are not entirely accurate
That's still not the point. The entire bundle still isn't Objective Morality, because the entire bundle is still insie one person's head. Objective morality is what all ideal agents would converge on.
The "objective moral fact" (to use your words), in this toy problem, is that IF AND ONLY IF A is correct when A thinks it is moral for A's morality system to kill B, and B is correct when B thinks it is moral for B's system to not be killed by A, then and only then it is moral for A to kill B and it is moral for B to not be killed by A. There is no contradictions, the universe is just fucked up and lets shit like this happen.
The way you have expressed this is contradiictory. You said "it is moral", simpliciter, rather than, it is moral-for-A, but immora-for-B. Although to do that would have made ii obvious you are talking about subjective morality. And no, it isn't the universes fault fault. The universe allows agents to have contradictory and incompatible impulses, but it is you choice to call those implulses "moral" despite the fact that they don't resole conflicts, or take others' interestes into account. I wouldn't call them that. I think the contraiction means at least one of the agent's I-think-this-is-moral beliefs is wrong
What? No. First, that's called ethics, the thing about how individuals should interact
I don't think so
Ethics " Moral principles that govern a person's or group's behavior." "1. ( used with a singular or plural verb ) a system of moral principles: the ethics of a culture. 2. the rules of conduct recognized in respect to a particular class of human actions or a particular group, culture, etc.: medical ethics; Christian ethics. 3. moral principles, as of an individual: His ethics forbade betrayal of a confidence. 4. ( usually used with a singular verb ) that branch of philosophy dealing with values relating to human conduct, with respect to the rightness and wrongness of certain actions and to the goodness and badness of the motives and ends of such actions. "
I don't even understand what you're getting at. I'm not trying to come up with a system of norms that tells everyone what they should do to interact with other humans.
Then what are you doing? The observation that facts about brains a relevant to descriptive ethics is rather obvious.
If I tell you that two cars have different engines, so you can't use the exact same mathematical formula for calculating their velocity and traveled distance as they accelerate, is this useless subjective information?
If you allow indiiviudal drivers to choose which side of the road to drive on, you have a uselessly subjective system of traffic law.
So more often than not, one's opinion that it is wrong to suddenly start killing and pillaging everyone in the nearest city is a correct assessment about their own morality.
Their own something. I don't think you are going to convince an error theorist that morality exists by showing them brain scans. And the terms "consicience" and "superego" cover internal regulation of behaviour without prejudice to the philosophical issues.
So each of us has a separate algorithm, but if you were to examine them all individually, you could probably (with enough effort and smarts) come up with an algorithm that finds moral only what all humans find moral, or finds moral whatever at least 60% of humans find moral, or some other filtering or approximation.
Has no bearing on the philosophy, again. All you have their is the intersection of a set of tablets.
That's still not the point. The entire bundle still isn't Objective Morality, because the entire bundle is still insie one person's head. Objective morality is what all ideal agents would converge on.
Okay. That is clearly a word problem, and you are arguing my definition.
...The way you have expressed this is contradiictory. You said "it is moral", simpliciter, rather than, it is moral-for-A, but immora-for-B. Although to do that would have made ii obvious you are talking about subjective morality. And no, it isn't the universes fault fault. Th
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