Nietzsche is surely right that people's morality changes all the time.

 Nietzsche is surely right that people's morality changes all the time. Both individual and in whole societies. And certainly right that they flow from some unconsciousness places inside of us. [The irrational unconscious of Schopenhauer.] 

But that does not show that there is no objective morality. Rather that it is hard to get to.

[He was attacking Hegel on that score. Hegel thinks that people keep on progressing towards the Absolute Idea. Well, yes and no. There is objective morality, but we do not progress towards it at all and there is no reason to think that we now have it or will ever have it. 

But as Michael Huemer points out that just like in math you can start with very simple assumptions and build a lot on that, so in Ethics it might be possible to start with a simple axiom and build on that.

In math that works by you have the idea of a number  and add to that the idea of a vector and then the idea that things have shapes. These are not hard assumptions. Then you come up with Vector Calculus and Algebraic Topology.  So in ethics you might start with a simple rule: one should not torture millions of people for the fun of it. 

In fact we do find in the Gemara that the laws of the Torah have simple reasons. The Gemara however never tells us what they are. But later you find starting from Saadia Gaon and Ibn Pakuda that the reasons for the laws were made more explicit. --[Not to do idolatry or believe in idols, rather to believe and trust only in the First Cause. Peace of the state.]

[The hidden assumptions are in the modern world, not so hidden. The problem is not that they are hidden but rather that they are unexamined. The advantage of philosophy is that one learns to examine his or her assumptions about right and wrong. Feminists for example start with the assumption that they have been abused. That is perhaps sometimes true, but it is an unproven rule. Perhaps some girls have had good parents? I know for example that my mother had good parents.]

This mentality gives rise to the "Me Too" movement. And comes from a phenomenon seen by Nixon: that Americans believe in the news media more than they believe in their own eyes. Thus people will believe things that they are supposed to believe, - even when their own experience tells them that those beliefs are untrue. 

There is some fine line from where argument from authority stops and then you need to think for yourself. I mean to say that if you would have to think for yourself to come up with Atomic Physics you would have to be exceptionally smart. to combine the intellects of Newton, Maxwell, Einstein, Heisenberg, Schrodinger, Feynman etc. And each one made mistakes on their own. Only together could Modern Physics emerge. But after you have done the homework. You have learned the material and understood it, then you ought to think for yourself. This idea applies almost in any field. 

But it is never a good idea to follow the crowd. And even when it comes to experts, it takes a great deal of common sense to tell who is the real thing and who are the fakers.

[The religious believe in following their leaders instead of thinking for themselves. Authority is some kind of fixation.

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 Intuition in Kant is not just sense perception but also has a component of knowledge that that component of knowledge has to have already  a prior organization [being in space and time] (in order to be able to be processed by the mind.)

(if all it is is sense perception then how can it have anything to do with the mind? It is like apples and oranges.) [Critique of Pure Reason A-99. page 300]

[Another problem is unity of consciousness is what makes the unity of the Universe. But there are many consciousnesses [You must have noticed that there are lots of people around.] So I think you have to come to the answer of Fries that there is a deeper kind of knowledge [non intuitive immediate] that i the knowledge of things in themselves.[This gets rid of the problem that if all we have access to are representations then what are they representations of?]

This is probably the most troublesome aspect in all of Kant and for that reason it makes sense to hold like Fries that there is a sort of knowledge that is non intuitive and not by reason in order for there to be any possibility of the mind processing any kind of sensory input.

Introduction to Euclid by Rav Baruch of Shkolev a disciple of the Gra: there is a mizvah in learning Mathematics and Physics [all the seven wisdoms.]

 I  believe there is a mizvah in learning Mathematics and Physics. [ AS we can see in the Introduction to Euclid by Rav Baruch of Shkolev a disciple of the Gra.] Even though I recognize that not all rishonim [mediaeval authorities] agree with this. The most notable is the  Ramban [Nahmanides] who in answer to the debate about the legitimacy of the Rambam wrote a very emotional pleas to the sages in France to defend the Rambam. But in all that powerful deep felt letter there is not a word claiming the Rambam was right. [As David Bronson pointed out to me.] 

Just for some background there were three debates about the Rambam. The first was because of his comments on Pirkei Avot perek 4 on the mishna about not using Torah to make money. The second debate came because of the Guide for the Perplexed. [What was that all about? Well a lot of things. But probably the major issue was the positive approach to Aristotle.] The next one came up during the Renaissance.

I would in fact have preferred to sit and learn Gemara, but for reasons that are unclear to me today I eventually found that impossible and because of circumstances I found myself needing to go to the Polytechnic Institute of NYU to major in Physics. So I depend on the opinions of the Gra, Ibn Pakuda [the author of the Chovot Levavot] and Rambam. 

I should add here that I am really not sure about what the Ramban [Nahmanides] holds exactly. All that is clear is that he was against Aristotle. But as far as the natural sciences go I do not know. 

[And I am wondering if perhaps this makes the most sense--to hold by the natural sciences but to reject philosophy. Maybe that is what the Ramban [Nahmanides] is getting at? For after all he was a doctor who had certainly learned  what the universities were requiring to come a doctor. But openly rejected Aristotle. And In fact Rav Nahman [Breslov] also had said not to learn philosophy. (Sandra Lehman once told me that there is something about philosophy which detracts from common sense.) Yet I have seen that a little bit of philosophy can be highly beneficial--but not too much.]

 z37 B minor

the mother often is intent on getting her children to hate their father.

 Children of this generation have a difficulty in fulfilling the commandment of "Honor thy father and thy mother." The reason is that the mother often is intent on getting her children to hate their father. The The best way to deal with this issue I think is to determine according to objective morality , who is actually good and who is not. [The children are not asking who is without flaws. Rather they ought to ask who is lying. That often is easy to find out. [People that lie about small things will lie about larger things.]] And once they know that bit of information, it is simple to decide which parent to honor and which one to ignore.] 

For women or men with their own sorts of evil inclinations I have a recommendation. Since we all have large evil inclinations that we know are problematic and we really are not sure what to do.  My recommendation is to work on little things that you do know--like not to speak lashon hara [slander] and not to lie. I think if you hold to these two things with exactitude then that will lead many other areas getting straightened out.

Slander is as is well known forbidden to say even for truth. Obviously to lie is much worse. But even to say something true that is negative about someone you need some conditions. To have seen it yourself. To be sure it was wrong according to the Law. To intend some benefit. To rebuke the person privately. To not exaggerate. That no worse thing will be the result that if it was tried in a true court of the Law.

So it always is worthwhile to think about what one's mistakes were.

 In the book Gates of Repentance [by Rabbainu Yona of Grondi] is brought the idea that repentance fixes things in the past. That is to say you might have found yourself in a situation that you realize is a result of past mistakes. So according to Rabainu Yona, if one regrets the past mistakes and accepts on himself now to do better, that reaches back into the past. It makes those mistakes as if they never were. And thus the results of those mistakes disappears. 

So it always is worthwhile to think about what one's mistakes were. This is not a way of getting downtrodden , but rather a way of getting rid of the effects of one's mistakes.