The Promethean biohacker: on consumer biohacking as a labour of love

Abstract

Just as the mythical Greek Titan Prometheus created humans and brought them the technology of fire, the biohackers studied here seek to recreate humanity and bring us technologies that make us god-like. In this paper, we explore how and why biohackers have been integrating technologies into their bodies. Drawing on Transhumanism, biohacking, and consumer sentiments literature, we depict three avatars of Promethean biohackers. While distinct from one another, their biohackings are tied by a single sentiment: that of love. Here, love is what energizes biohackers' actions on their Promethean journey to become transhumans. This study challenges prior discussions on human-technology relationships framed in largely instrumental terms. Our research also highlights the importance for scholars and practitioners to address ethical issues around eugenics and human commodification.

Biohacking COVID-19: Sharing Is Not Always Caring

“…Biohackers and others interested in DIY biology are a part of the same ecosystem (Vaage 2017) and have at least three common characteristics that are relevant to the policy-making process (Guerrini et al 2018): (1) they bring biotechnology to the greater public and increase society's welfare; (2) they use research methods for purposes other than formal science, and research is performed by people without the same formal training as professional scientists, which makes them suspect and subject to greater ethical scrutiny; and (3) they tackle various issues related to biotechnology, from patenting rights to the proper applications of hacks. Further, biohacking as a social practice is broad; it can range from simple DIY self-experiments like consuming caffeine for a cognitive boost to extreme practices like developing chemical compounds to produce human night vision (Lima, Grubits de Paula Pessôa, and Belk 2022). Although biohacking may involve self-experiments to benefit oneself, it has a prosocial and collective dimension for the practice of sharing information and material resources.…”

“…Principlism and impure principlism. Biohacking as a righteous endeavor is fundamentally shaped by the major virtue of sharing to collectively gather knowledge through making (Lima, Grubits de Paula Pessôa, and Belk 2022). As an example of principlism in the "Sharing to Hack" theme, in a Google Group, Andreas and Brian discussed the ethical considerations to be taken into account before sharing and conducting biohacking:…”

Into the Woods: Making a Difference via Marketing and Public Policy Research

“…Toward continuing to amplify the impact of work published in JPP&M by embracing a variety of marketplace perspectives, we also welcome work that examines global issues (Shultz et al 2022). We believe that there is an opportunity for greater representation of inquiries conducted outside of the United States that might have implications for the country or region explored, as well outside of it—like pandemics (e.g., Lima and Belk 2023), privacy regulations (e.g., Andrews et al 2023), sustainability (e.g., Wallach and Popovich 2023), and extremism (Frazer 2023). While policy implementation might differ across countries, such international perspectives are important and allow for the exploration of policies that might be adopted by other entities.…”