  However, the initial question was whether the monist has succeeded in explaining the phenomenon of ‘moral regret’, and perhaps Hurka has done that by positing a conflation of moral and non-moral regret in our experience. From our point of view, there is regret, and the monist can explain why that is without appealing to irrationality. On the other hand the monist cannot appeal to anything other than quantity of value in appraising the morality of the situation. So although Hurka is clearly right in so far as he is saying that a correct moral choice can be regretted for non-moral reasons, he can go no further than that.