A think we're getting to a stuck point here, but to wrap up some of my main qualms:

1. I feel like we keep talking in circles on the definitional aspect. I'm with you on the many definitions causing confusion and I would love to see expanded vocabulary around this. But you haven't said anything to convince me against the idea that all three have moral relevancy in various ways.

2. To be clear, I do not believe hard determinism needs any sort of pseudo-blame to be workable, at least how I understand you are using that term. The only thing needed is causality in order in order to find the ideal "organization" of the world to optimize for whatever factors are settled on by other parts of the argument.

3. I actually agree with you on the lack of convincing of 1 and 3 for error theory (slightly different reasons but details not needed), but the argument from queerness seems to fit quite well. I'm not sure what part you're claiming is misunderstood.

4. The mentioned "justifications" on hard determinism are going the wrong way logically - you don't decide if something is true by if you need it to make morals that look nice, you follow what is true and see the results, and only then can you "check your work" with a sanity test. You've seem to cut off your thoughts on determinism before ever getting to a point where it actually produced a full set of moral ideas to check in favor of compatabilism simply because it produced something that passed said check, but if the underlying principle is false that's simply a coincidental state. Obviously you've also personally eliminated error theory, which is the core of our disagreement.

As to justice, I fully agree on that being way oversimplified. For context, looking ahead, my theories on morality out of error theory basically lead to a consequentialist version of Rawls, so that's about where I stand re justice, with some nuance.

> I think there are reasons to think we already know some moral facts.

Can you give examples? Single or multiple, whatever you think is more useful in this context. I don't see how we get to moral facts without them being tied back subjectively to humans, which either invalidates the objectivism tract (now we're back at arguing metaethics fully) or you'd have to get there from the error theory route I've been talking about.

To Bambrough's child surgery example, I think that only shows that that moral fact is true only subjectively to humans - it's not an "objective" moral truth. It is derived from the traits of a human, and the example generally works because it takes a clear cut case we can all agree on.

All of this reasoning is still useful to an error theorist, but it is laid on the groundwork that morality is subjective to the state of humans/beings. If you mean to say that this is objective, then there is basically infinite moral facts in existence, we just debate them because humans and society are complex. That is to me the precise meaning of that "optimal organization" I reference, which is essentially that collection of all true moral facts, which I would argue are always subjective to the deterministic state of the world. Change anything about the world, and you likely change ethics itself. The argument from queerness highlights that
without our perspective and values, objective morality wouldn't exist at all.

I suspect definition will be the issue here again - are "moral facts" derived from the combination of human traits and our perspective considered objective or subjective? To me, that is subjective and then the combinations of subjectiveness along with the lack of inherent meaning or value produces a single objective level practical morality. I can understand the argument to classify that set of things itself as objective morality, but I think that weakens the base of the argument needlessly.