Well, subjectivity doesn't mean you're right in the objective sense. See, you opened your comment with a logical trick to prove the correctness of what you were about to say before you even said it, and you did so by deciding that there are intrinsically right and wrong moral decisions. I think that morality, specifically, happens to be an extremely subjective thing, first of all. It varies dramatically from culture to culture, society to society, era to era. Secondly, I think that was kind of an underhanded thing to do, and a friendly jest was my way of calling you on it. If I were to pull an equally underhanded trick, I might say that my reply is in fact a criticism of your thinking, and, according to your own principles, you must take it under consideration and use it to change the way you act.
> The point is not to dislike criticism generally, or to ignore it.
This part I like. It makes me really want to agree with what you're trying to say. But, then you go from that, to things like, "...more subtle opportunities to get more criticism, that a person who loves criticism would have found." I have a problem with that, because I think of criticism as a distraction that is sometimes an opportunity. To really love criticism is to dwell on what will ultimately be a distraction.
I really wish I could find my copy of Rules for Revolutionaries. (I really dig that book, and it was signed! Sometimes I loan it out ... rats.) It cited some specific examples of this, sometimes where businesses had too closely followed criticism and been hurt by that, and others where they hadn't followed it, and benefited from that.
So, it's not just scheduling criticism. In the book writing example, sometimes you have to know when to ignore your editor altogether.
However, at the point where you want to say someone should or should not do something the subjective morality comes back to bite you (saying curi's trick was underhanded). I think this is curi's point.
All you can really do with subjective morality is describe your rationale for why you do what you do, and hope the other person buys it. Even that is inconsistent because you are motivated by the thought that the other person should do something.
Curi, while it is true we start from first impressions, either our goals have to be mutually independent, or they must have a common foundation. Otherwise they end up contradicting each other. That's the point of moral philosophy, and what I meant by justifying moral intuition.
I'm not even going to make a full argument, but I do want to point out that if people from many cultures/eras/etc have different ideas about something, that is not evidence that there isn't a truth of the matter. If there is a truth of the matter, we still wouldn't expect them to all have found it.
On the other hand, if you judge a source of criticism is going to be a waste of time, then it's fine to skip it. Not because you would ever ignore or disregard a criticism without thinking about it, and definitely not due to disliking criticism, but just because you reasonably expect they'd give criticism you'd already considered and rejected, and you have better things to do that you judge will bear more fruit.
The reason I'm not too worried about drowning in low quality criticism is that if there is no new information, it only takes a few moments to properly address. You don't have to ignore it because it's such a fast process. Just remember your take on the subject, verify that it already addresses what's being said, and then you're done. Don't even reply. But I don't call that "ignoring it", since you do quickly think about it, and if you notice there is something new to you, it will get proper consideration.
You can also remove contradictions locally if you find any. If you want, you can say that is based on the common foundation "if two ideas contradict, at least one is false". But the point is, you see a contradiction, you know at least one of the ideas is mistaken in some way, so you know there's room for improvement there, until you come up with some changes that remove the contradiction.
But certainly seeing as much of an "ultimate purpose" to aim for, as we can, is helpful. We have ideas of parts of it. Creating knowledge is good, and destroying it is bad. Freedom is good, and controlling other people is at best a temporary stopgap measure, not an ideal. Cooperation or indifferent tolerance is good, and violent conflict is bad, both because it's destructive, and because it's not a truth seeking process. Settling for less is not ideal, and anything that puts pressure on people, or creates incentives, to not strive for all we can, is bad.
Some of these assertions have directly applicability today. For example, the common perception that striving for more is "hard" (unpleasant) indicates something or other is going wrong. Or there's the idea that life is about compromise, which is essentially settling for less. People don't just fail to find a with to proceed with no downsides, but often people don't even try, and assume such things do not exist. The ideas in our culture which cause these attitudes clearly have room for improvement.
"moral philosophy has to do with determining the end"
Yes, but that's not all. How to approach goals, how to solve problems and correct errors, what sorts of policies for how to live your life are effective, are also very important topics (and perhaps more accessible and directly useful). One of the critical ideas here, I think, is that all these things depend on knowledge. How do you approach a goal? In general, you need to create knowledge about the goal and how best to approach it (and also whether it's worth accomplishing, in case it was mistaken). To solve a problem, you have to figure out how to solve it. (And if implementing the solution is hard or unpleasant in any way, that could be avoided with still more knowledge of how to solve the problem in an easier way.) To correct errors, you have to create knowledge of what ideas are in error, and what would be better ideas. And so on. And therefore, anyone who is seriously interested in morality ought to study epistemology.