All good here.
Needs some clarification around the term 'subjective',
which is itself a bit ambiguous.
For some the term 'subjective' could be the same as
'subject to the context'. For others it can equate to
moral relativism in the sense of "rules for thee, but
not for me", as a means to limit the other whilst taking
advantage of the situation.
All knowledge has a subjective and objective aspect to
it (Kant).
These issues need to be explained by example; the
classic point being marriage and children.
I take it to be objectively true that marriage is
a union between an adult male and an adult female as
the best structure for raising children.
Polygamy is thus immoral, and so is pedophilia.
There are endless details to work through, but
in terms of clarification, but I am merely opening
the most important example.
Is there a context in which polygamy works better?
Yes. As males typically fight wars, in the event
of most of the male population being killed,
polygamy would serve to bolster the male population
before the next cycle of warfare begins.
If a society with few men, but many women, did not
do this, they would likely not survive this
medieval context.
But when the context stabilized and war became less
a process of attrition, so the morality needs
to change with that context; because if it did
not there would end up being excess men with little
nurture and thus nothing better to do than try and
provoke war.
Such examples are riddled with endless hypothetical
contexts, but there is a profound difference between
the subjective situation and the ideal end.
Morality needs to focus on the ideal end; even if
it requires various steps to attain that. So trying
to impose the ideal in a context not ready for that
ideal can be counter-productive.
Subjectivity is angle of observation. "Angle of observation" is a particle of a much larger field of observation with this field of observation existing as being, in its totality, observing itself. In these respects subjectivity is universal observation occuring in grades. These grades, as part of a larger whole, are relative thus incomplete in the respect that one context justifies them and another negates them. Subjectivity, as a grade, is determined through context with the universal whole rising above said need for context as it is it's own context. With this dualism of positive and negative contexts determining subjective observation the universal whole is absent of any such dualism. Subjectivity, and its grounding in context, is observation through dualism.