I’m not especially familiar with all the literature involved here, so forgive me if this is somehow repetitive.
However, I was wondering if having two lists might be more preferable. Naturally, there would be non-whitelisted objects (do not interfere with these in any way). Second, there could be objects which are fine to manipulate but must retain functional integrity (for instance, a book can be freely manipulated under most circumstances; however, it cannot be moved so it becomes out of reach or illegible, and should not be moved or obstructed while in use). Third, of course, would be objects with “full permissions”, such as, potentially, the paint on the aforementioned tiles.
The main difficulty here is that definitions for functional integrity would have to be either written or learned for virtually every function, though I suspect it would be (relatively) easy enough to recognise novel objects and their functions thereafter. Of course, there could also be some sort of machine-readable identification added to common objects which carries information on their functions, though whether this would only refer to predefined classes (books, bicycles, vases) or also be able to contain instructions on a new function type (potentially a useful feature for new inventions and similar) is a separate question.
I’m wondering what your argument is that insisting on the existence of moral facts is *not* a (self-)deceptive way of “picking norms based on what someone prefer[s]” in such a way as to make them appear objective, rather than arbitrary.
Even supposing moral facts do exist, it does not follow that humans can, would, or could know them, correct? Therefore, the actual implementation would still fall back on preferences.