I thought I answered that. Descriptive: I was brought up reasonably moral (= conforming to the societal norms), so it's a habit and a thought pattern. Prescriptive: it makes living among humans easier (rudimentary consequentialism). Rejecting these norms and still having a life I would enjoy would be hard for me and requires rewiring my self-esteem to no longer be linked to being a good member of society. Habits are hard to break, and in this case it's not worth it. I don't understand what the fuss is about.
You're a rationalist- you've already had some experience at self-rewiring. Plus, if you're a decent liar (and that's not so hard- there's a good enough correlation between lying and self-confidence you can trigger one through the latter, plus you're intelligent), then you can either use strategic lies to get up the career ladder or skive on social responsibilities and become a hedonist.
My apologies if this doesn't deserve a Discussion post, but if this hasn't been addresed anywhere than it's clearly an important issue.
There have been many defences of consequentialism against deontology, including quite a few on this site. What I haven't seen, however, is any demonstration of how deontology is incompatible with the ideas in Elizier's Metaethics sequence- as far as I can tell, a deontologist could agree with just about everything in the Sequences.
Said deontologist would argue that, to the extent a human universial morality can exist through generalised moral instincts, said instincts tend to be deontological (as supported through scientific studies- a study of the trolley dilemna v.s the 'fat man' variant showed that people would divert the trolley but not push the fat man). This would be their argument against the consequentialist, who they could accuse of wanting a consequentialist system and ignoring the moral instincts at the basis of their own speculations.
I'm not completely sure about this, but figure it an important enough misunderstanding if I indeed misunderstood to deserve clearing up.