Feelings, which are always conscious, and are the more cognitive manifestations of emotions, can also be philosophical.
They become philosophical when they deal with Universals
References
Epstein, M. (2014). Lyrical Philosophy, or How to Sing with Mind. Common Knowledge, 20(2), 204–213. https://doi.org/10.1215/0961754X-2422899
If philosophy is, as its etymology indicates, the love of wisdom, then why would it be present in thought only and not in feelings?
It should go without saying that love is a feeling—and wisdom is not a kind of thought so much as it is a thought-feeling, an alloy of the two. Wisdom is the result of the emotional saturation of thought and the intellectual saturation of feelings.
The object of philosophical feelings is existence per se and such universals as “unity” and “multiplicity,” “freedom” and “necessity,” “life” and “reason,” “space” and “time.”
The feeling of time being wasted because of inability to accomplish an action planned—that is just a feeling. But a melancholy about time, a feeling of inclusive transience or doom, a feeling that the inexorable order of things is destroying all that is familiar and beloved—that is a philosophical feeling.
Other feelings too can be philosophical—pain, grief, tedium, delight, exultation—if they are experienced on behalf of humankind.
The point is not that a feeling can become the object of philosophical contemplation but that a feeling can approach universality and become philosophical. To think about joy can be a philosophical enterprise, but so can the experience of joy, if the joy is related not to particular events but to a multitude of things and circumstances, to the world order in general, or to the fact of existence. I suggest calling universal feelings or philosophical sentiments of this kind unisentiments.