  Exactly what does the required objectivity consist in? Street, following Russ Shafer-Landau (2003, p. 15), says that a moral truth (or fact) is objective in the sense required by morality when it is “stance-independent,” when, that is, it would hold independently of all our evaluative attitudes, taken collectively, whether we have them now or would have them on reflection under ideal conditions. Evaluative attitudes include “desires, attitudes of approval or disapproval, unreflective evaluative tendencies such as the tendency to experience X as counting in favor of or demanding Y, and consciously or unconsciously held evaluative judgments, such as judgments about what is a reason for what, about what one should do or ought to do, about what is good, valuable, or worthwhile, about what is morally right or wrong, and so on” (Street 2006, p. 110). An implication of this understanding of objectivity, as Street points out, is that it cannot be the case that what we now take to be moral truths or facts are objective in the required sense but could have been different, and still objectively true or factual, if humans had evolved differently. For example, the following cannot be objectively true: in general people are not morally required to sacrifice themselves for the entire community, but they would have been so required if we had evolved more on the model of social insects. If moral truths or facts were contingent on evolution in this way (as they would be, to give another example, if moral facts were identified with facts about which moral values would favor diversity in the human gene pool, Wilson 1978, p. 205), they could not be objective in the strict way demanded by Shafer-Landau. (See also Kahane 2011, on the role of moral objectivism in debunking morals.)