Memories and emotions are both vital parts of everyday life, yet crucial interactions between the two have scarcely been explored. While there has been considerable research into how emotions can influence how well things are remembered, whether or not emotions themselves can be remembered is still a largely uncharted area of research. Philosophers and scientists alike have diverging views on this question, which seems to stem, at least in part, from different accounts of the nature of emotions. Here, I try (...) to answer this question in a way that takes an intuitive notion of emotion and includes both scientific as well as philosophical aspects of both emotions and memory. To do this, I first distinguish between two different ways emotions can be expressed: as certain physiological responses, or as certain conscious experiences. Next, I show how each of these expressions of emotions can be remembered. Finally, I bring these two ways of expressing emotions, and the ways of remembering each of them, together into an explanation that also includes aspects often ascribed to emotions such as cognition. This interdisciplinary endeavor aims to serve as a starting point on what it could mean to remember emotions, and in doing so tries to build a bridge between scientific research and philosophical investigation of the memory of emotions. (shrink)

Recently, several philosophers have argued that, when faced with moral uncertainty, we ought to choose the option with the maximal expected choiceworthiness (MEC). This view has been challenged on the grounds that it is implausibly demanding. In response, those who endorse MEC have argued that we should take into account the all-things-considered choiceworthiness of our options when determining the maximally choiceworthy option. In this paper, I argue that this gives rise to another problem: for the most part, acts that we (...) consider to be supererogatory are rendered impermissible, and acts that we consider to be suberogatory are rendered obligatory, under MEC. This problem arises because, when we factor in prudential reasons, we often have most reason, or most expected reason, to act in accordance with our interests. I suggest a way to reformulate MEC so that prudential reasons only make acts permissible or non-obligatory, without ever making acts obligatory or wrong under moral uncertainty. (shrink)