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Catia Faria

Portuguese philosopher and activist (born 1980) From Wikipedia, the free encyclopedia

Catia Faria (born 1980)[1] is a Portuguese moral philosopher and activist for animal rights and feminism. She is assistant professor in applied ethics at the Complutense University of Madrid and a board member of the UPF-Centre for Animal Ethics.[2][3] Her work is in normative ethics and applied ethics, with a focus on the moral consideration of non-human animals.[3] Her first book, Animal Ethics in the Wild: Wild Animal Suffering and Intervention in Nature, was published in 2022.[4]

Born1980 (age 4546)
Porto, Portugal[1]
Education
Quick facts Born, Education ...
Catia Faria
Born1980 (age 4546)
Porto, Portugal[1]
Education
Education
ThesisAnimal Ethics Goes Wild: The Problem of Wild Animal Suffering and Intervention in Nature (2016)
Paula Casal, Oscar Horta, Joao Cardoso Rosas
Philosophical work
EraContemporary philosophy
RegionWestern philosophy
Analytic philosophy
Institutions
LanguageEnglish, Spanish, Portuguese
Main interests
Notable works
Animal Ethics in the Wild: Wild Animal Suffering and Intervention in Nature (2022)
Notable ideas
Xenozoopolis
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Education

Faria earned a B.A. in philosophy from the University of Porto, an M.A. in cognitive sciences from the University of Barcelona, and a PhD in moral philosophy from Pompeu Fabra University.[5] Her doctoral thesis, Animal Ethics Goes Wild: The Problem of Wild Animal Suffering and Intervention in Nature, defended human assistance to non-human animals in the wild as a response to wild animal suffering. It was examined by Genoveva Martí, Alasdair Cochrane, and Jeff McMahan, and supervised by Paula Casal, Oscar Horta, and Joao Cardoso Rosas.[6]

Career

Faria is assistant professor in applied ethics at the Complutense University of Madrid. She was previously a postdoctoral researcher for the Portuguese Foundation for Science and Technology at the University of Minho, a lecturer in ethics and sustainability at Pompeu Fabra University, and a visiting researcher at the Oxford Uehiro Centre for Practical Ethics.[2][5][7]

In 2015, Faria and Eze Paez co-edited a double volume of the journal Relations. Beyond Anthropocentrism on wild animal suffering and intervention in nature.[8] She has written for the University of Oxford's Practical Ethics blog;[9] Nietzsche's Horse, the animal issues blog of the Spanish online newspaper elDiario.es;[10] and Pikara Magazine.[11] In 2020, Faria and Oscar Horta co-authored a chapter on welfare biology in The Routledge Handbook of Animal Ethics.[12] Her first book, Animal Ethics in the Wild: Wild Animal Suffering and Intervention in Nature, was published in 2022.[4]

Philosophy

Faria has criticised environmentalist arguments for leaving nature alone. She argues that environmentalists often support intervention in nature for anthropocentric reasons or for environmental aims, and has argued that animal ethics and environmental ethics are incompatible because they assign different moral weight to non-human animals.[13][14] She argues that rejection of speciesism requires moral consideration for the interests and well-being of sentient non-human animals in the wild, and supports efforts to reduce harms that they experience from natural causes.[13]

Faria argues that intersectional feminism and antispeciesism are both needed in work for equality and justice. She developed the concept of "xenozoopolis", a hybrid of xenofeminism and antispeciesism, which she describes as calling for the abolition of the "human-alien binary".[15][16] She has also argued that a feminist approach to antispeciesism entails a commitment to veganism.[17]

Faria has criticised ecofeminism for treating patriarchal culture as the main source of harm to non-human animals in the wild and conservation as the main way to help them. She argues that this view depends on an inaccurate account of nature as beneficial for non-human animals, and that suffering is common among such animals. She rejects forms of intervention in nature such as hunting, but argues that non-intervention does not follow from that rejection and that humans should work to help non-human animals in the wild.[17]

Selected publications

See also

References

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