“Moral facts” (i.e. _facts_ about _morality_) are overall neither objective nor subjective; they’re intersubjective, in that they are shared at least throughout a given community and moral code, and to some extent they’re even shared among most human communities. (Somewhat paradoxically, when talking about the most widely-shared values—precisely those values that are closest to being ‘objective’, if only in an everyday sense! - we don’t even use the term “morals” or “morality” but instead prefer to talk about “ethics”, which in a stricter sense is rather the subject of how different facets of morality might interrelate and balance each other, what it even means to argue about morality, and the practical implications of these things for everyday life.)
Whether “moral facts” are human-independent is an interesting question in itself. I think one could definitely argue that a number of basic moral facts that most human communities share (such as the value of ‘protection’ and ‘thriving’) are in fact also shared by many social animals. If true, this would clearly imply a human-independent status for these moral facts. Perhaps more importantly, it would also point to the need to attribute some sort of moral relevance and personhood at least to the most ‘highly-developed’ social animals, such as the great apes (hominids) and perhaps even dolphins and whales.
“Moral facts” (i.e. _facts_ about _morality_) are overall neither objective nor subjective; they’re intersubjective, in that they are shared at least throughout a given community and moral code, and to some extent they’re even shared among most human communities. (Somewhat paradoxically, when talking about the most widely-shared values—precisely those values that are closest to being ‘objective’, if only in an everyday sense! - we don’t even use the term “morals” or “morality” but instead prefer to talk about “ethics”, which in a stricter sense is rather the subject of how different facets of morality might interrelate and balance each other, what it even means to argue about morality, and the practical implications of these things for everyday life.)
Whether “moral facts” are human-independent is an interesting question in itself. I think one could definitely argue that a number of basic moral facts that most human communities share (such as the value of ‘protection’ and ‘thriving’) are in fact also shared by many social animals. If true, this would clearly imply a human-independent status for these moral facts. Perhaps more importantly, it would also point to the need to attribute some sort of moral relevance and personhood at least to the most ‘highly-developed’ social animals, such as the great apes (hominids) and perhaps even dolphins and whales.