While most of the current body hacking technology is merely gimmicky and theatrical, it does have potential. It is, for example, easy enough to imagine that the currently very dangerous night-vision eye drops could be made into a safe product, allowing people to hack their eyes for good or nefarious reasons. There is also the model of the cyberpunk future envisioned by such writers as William Gibson and games like Cyberpunk and Shadowrun. In such a future, people might body hack their way to being full cyborgs. In the nearer future, there might be such augmentations as memory backups for the brain, implanted phones, and even subdermal weapons. Such augmenting hacks do raise various moral issues that go beyond the basic ethics of self-modification. Fortunately, these ethical matters can be effectively addressed by the application of existing moral theories and principles.
Since the basic ethics of self-modification were addressed in the previous essay, this essay will focus solely on the ethical issue of augmentation through body hacking. This issue does, of course, stack with the other moral concerns.
In general, there seems to be nothing inherently wrong with the augmentation of the body through technology. The easy way to argue for this is to draw the obvious analogy to external augmentation: starting with sticks and rocks, humans augmented their natural capacities. If this is acceptable, then moving the augmentation under the skin should not open up a new moral world.
The easy and obvious objection is to contend that under the skin is a new moral world—that, for example, a smart phone carried in the pocket is one thing, while a smartphone embedded in the skull is quite another.
This objection does have merit: implanting the technology is morally significant. At the very least, there are the moral concerns about potential health risks. However, this moral concern is about the medical aspects, not about the augmentation and this is the focus of the moral discussion at hand. This is not to say that the health issues are not important—they are actually very important; but fall under another moral issue.
If it is accepted that augmentation is, in general, morally acceptable, there are still legitimate concerns about specific types of augmentation and the context in which they are employed. Fortunately, there is already considerable moral discussion about these categories of augmentation.
One area in which augmentation is of considerable concern is in sports and games. Athletes have long engaged in body hacking—if the use of drugs can be considered body hacking. While those playing games like poker generally do not use enhancing drugs, they have attempted to make use of technology to cheat. While future body hacks might be more dramatic, they would seem to fall under the same principles that govern the use of augmenting substances and equipment in current sports. For example, an implanted device that stores extra blood to be added during the competition would be analogous to existing methods of blood doping. As another example, a poker or chess player might implant a computer that she can use to cheat at the game.
While specific body hacks will need to be addressed by the appropriate governing bodies of sports and games, the basic principle that cheating is morally unacceptable still applies. As such, the ethics of body hacking in sports and games is easy enough to handle in the general—the real challenge will be sorting out which hacks are cheating and which are acceptable. In any case, some interesting scandals can be expected.
The field of academics is also an area of concern. Since students are quite adept at using technology to cheat in school and on standardized tests, it must be expected that there will be efforts to cheat through body hacking. As with cheating in sports and games, the basic ethical framework is well-established: creating in morally unacceptable in such contexts. As with sports and games, the challenge will be sorting out which hacks are considered cheating and which are not. If body hacking becomes mainstream, it can be expected that education and testing will need to change as will what counts as cheating. To use an analogy, calculators are often allowed on tests and thus the future might see implanted computers being allowed for certain tests. Testing of memory might also become pointless—if most people have implanted devices that can store data and link to the internet, memorizing things might cease to be a skill worth testing. This does, however, segue into the usual moral concerns about people losing abilities or becoming weaker due to technology. Since these are general concerns that have applied to everything from the abacus to the automobile, I will not address this issue here.
There is also the broad realm composed of all the other areas of life that do not generally have specific moral rules about cheating through augmentation. These include such areas as business and dating. While there are moral rules about certain forms of cheating, the likely forms of body hacking would not seem to be considered cheating in such areas, though they might be regarded as providing an unfair advantage—especially in cases in which the wealthy classes are able to gain even more advantages over the less well-off classes.
As an example, a company with considerable resources might use body hacking to upgrade its employees so they can be more effective, thus providing a competitive edge over lesser companies. While it seems likely that certain augmentations will be regarded as unfair enough to require restriction, body hacking would merely change the means and not the underlying game. That is, the well-off always have considerable advantages over the less-well off. Body hacking would just be a new tool to be used in the competition. Hence, existing ethical principles would apply here as well. Or not be applied—as is so often the case when vast sums of money are on the line.
So, while body hacking for augmentation will require some new applications of existing moral theories and principles, it does not make a significant change in the moral landscape. Like almost all changes in technology it will merely provide new ways of doing old things. Like cheating in school or sports. Or life.