I watched (and laughed at) Harris's TED talk when he first gave it. I have his book "The Moral Landscape". It still, obviously, doesn't successfully argue for objective moral systems. The best it can hope to do is argue for objective facts within subjective moral systems. Harris is, like you, so caught up in incredulity towards conditions he doesn't like that he's completely forgotten what "subjective" and "objective" mean.
So I guess the great philosophers like Noam Chomsky and Thomas Nagel as well as the majority of academic philosophers who are in the best position to understand and assess morality and support objective morality are also just caught up in their incredulity.
He states that when he talks about the word "morality" he means a very particular thing. His definition doesn't correspond to the actual definition of the word. It's his subjective incredulity that forces him to adopt this definition so he can attempt to argue objective morality into existence. It's intellectual dishonest, because that tactic can be used to define anything into existence. Remember when I said that the Christian god can't exist because I define the Christian god as a being that can only exist in a world where bowling balls are square? That's an example of defining something into or out of existence.
Thats funny because that link I posted which you must have just ignored once again addresses that very point and shows how his definition is just like any other way science approaches other areas.
It seems to me that there are three, distinct challenges put forward thus far:
1. There is no scientific basis to say that we should value well-being, our own or anyone else's. (The Value Problem)
2. Hence, if someone does not care about well-being, or cares only about his own and not about the well-being of others, there is no way to argue that he is wrong from the point of view of science. (The Persuasion Problem)
3. Even if we did agree to grant "well-being" primacy in any discussion of morality, it is difficult or impossible to define it with rigor. It is, therefore, impossible to measure well-being scientifically. Thus, there can be no science of morality. (The Measurement Problem)
I believe all of these challenges are the product of philosophical confusion. The simplest way to see this is by analogy to medicine and the mysterious quantity we call "health." Let's swap "morality" for "medicine" and "well-being" for "health" and see how things look:
1. There is no scientific basis to say that we should value health, our own or anyone else's. (The Value Problem)
2. Hence, if someone does not care about health, or cares only about his own and not about the health of others, there is no way to argue that he is wrong from the point of view of science. (The Persuasion Problem)
3. Even if we did agree to grant "health" primacy in any discussion of medicine, it is difficult or impossible to define it with rigor. It is, therefore, impossible to measure health scientifically. Thus, there can be no science of medicine. (The Measurement Problem)
While the analogy may not be perfect, I maintain that it is good enough to obviate these three criticisms. Is there a Value Problem, with respect to health? Is it
unscientific to value health and seek to maximize it within the context of medicine?
No. Clearly there are scientific truths to be known about health - and we can fail to know them, to our great detriment. This is a fact. And yet, it is possible for people to deny this fact, or to have perverse and even self-destructive ideas about how to live.
Needless to say, it can be fruitless to argue with such people. Does this mean we have a Persuasion Problem with respect to medicine?
No. Christian Scientists, homeopaths, voodoo priests, and the legions of the confused don't get to vote on the principles of medicine. "Health" is also hard to define - and, what is more, the definition keeps changing. There is no clear "metric" by which we can measure it, and there may never be one - because "health" is a suitcase term for hundreds, if not thousands, of variables.
Do such contingencies give us a Measurement Problem with respect to health? Do they indicate that medicine will never be a proper science?
No. "Health" is a loose concept that may always bend and stretch depending on the context - but there is no question that both it and its context exist within an underlying reality which we can understand, or fail to understand, with the tools of science.
The charge is that I haven't actually used science to determine the foundational value (well-being) upon which my proffered science of morality would rest. Rather, I have just assumed that well-being is a value, and this move is both unscientific and question-begging. Here is Blackford:
The whole intellectual system of The Moral Landscape depends on an 'ought' being built into its foundations."
Again, the same can be said about medicine, or science as a whole. As I point out in my book, science in based on values that must be presupposed - like the desire to understand the universe, a respect for evidence and logical coherence, etc. One who doesn't share these values cannot do science. But nor can he attack the presuppositions of science in a way that anyone should find compelling.
Scientists need not apologize for presupposing the value of evidence, nor does this presupposition render science unscientific.
I argue that the value of well-being - specifically the value of avoiding the worst possible misery for everyone - is on the same footing. There is no problem in presupposing that the worst possible misery for everyone is bad and worth avoiding, and that normative morality consists, at an absolute minimum, in acting so as to avoid it.
To say that the worst possible misery for everyone is "bad" is, on my account, like saying that an argument that contradicts itself is "illogical." Our spade is turned. Anyone who says it isn't simply isn't making sense.
Our "oughts" are built right into the foundations. We need not apologize for pulling ourselves up by our bootstraps in this way. It is far better than pulling ourselves down by them.
Why Science Can Determine Human Values – Opinion – ABC Religion & Ethics (Australian Broadcasting Corporation)
The fact that I'm just not getting through to you is why I'm going to have to stop responding to you, because this round and round we're doing is a waste of time.
What can I say, I understand what you are saying but I just do not agree with you and neither do the majority of academic philosophers.
Sorry the post is long but it is the section above from Sam Harris that replies directly to your objections that needed to be put in full otherwise it would not give the complete answer.