5 ‘Hacking’ Life Itself – In Pursuit of a Definition

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Abstract

Type ‘hacker’ into the Google image search and the first hits show a shady figure in a black hoodie, faceless, anonymous, crouched over a computer, with streams of digits in the background. The figure of the hacker – a prominent one in our digital, data-based societies – carries with it a dark connotation: secretive, unofficial, invisible, avantgarde. Type in ‘life’ and you find images of sunrises and scenery, success, happiness, people and plants. Life is inherently positive. The term ‘biohacking’ often used for activities that ‘hack’ life itself, is a perfect amalgamation of these contradictions: the Greek bíos, meaning life, becomes a prefix for the hack: ‘biohacking,’ it seems, is also ‘lifehacking.’ So how can this ‘dark’ activity be applied to something connotated so positively? As the previous discussions have shown, this culturally pervasive image of the hacker only carries with it the shady connotations of the (illegal) ‘hack:’ breaking rules and laws, posing a danger to safety and society, stealing (intellectual) property, entering digital systems uninvited and undetected with malicious intents. But hacking as an approach is much more diverse: As I have pointed out in the previous chapter, it ranges from these illicit activities, to the coding of free and accessible software, activism for more access to computers and technology or simply an ideology of openness, inclusion, innovation and transparency. In their essence, hacks, according to Delgado and Callen, are experiments that “show that problems can be solved and that things could be done otherwise.”They are an “experimental mode of inquiry” in which not the success of making them work counts but the process of trying (189). Today, the object that is hacked does not have to be code: technology, bodies, materials, feelings, lifestyles can be subject to this type of experimental inquiry and transformation. Hacking has left the realm of the virtual, digits and code and instead entered the physical world. In fact, in DIY biology
“黑客”生活本身——追求定义
在谷歌图片搜索中输入“黑客”,第一个搜索结果显示的是一个穿着黑色连帽衫的影子,没有脸,匿名,蹲在一台电脑前,背景是一串数字。黑客的形象——在我们这个以数字、数据为基础的社会中是一个突出的形象——带有一种黑暗的内涵:秘密的、非官方的、隐形的、前卫的。输入“life”,你会找到日出、风景、成功、幸福、人和植物的图片。生活本来就是积极的。“生物黑客”(biohacking)这个词通常被用来指“入侵”生命本身的活动,它是这些矛盾的完美结合:希腊语中的bíos,意思是生命,成为了“黑客”的前缀;“生物黑客”,似乎也是“生命黑客”(lifehacking)。那么,这种“黑暗”的活动是如何应用于具有积极意义的事物的呢?正如前面的讨论所表明的那样,这种文化上普遍存在的黑客形象只带有(非法)“黑客”的阴暗含义:违反规则和法律,对安全和社会构成危险,窃取(知识产权),未经邀请和恶意进入数字系统。但是,作为一种手段,黑客行为要多样化得多:正如我在前一章中指出的,它的范围从这些非法活动,到编写免费和可访问的软件,为更多地获得计算机和技术而采取的行动,或者仅仅是一种开放、包容、创新和透明的意识形态。德尔加多和卡伦认为,从本质上讲,黑客是一种实验,“表明问题是可以解决的,事情也可以用其他方式来做。”它们是一种“实验式的探究模式”,在这种模式中,重要的不是使它们起作用的成功,而是尝试的过程。今天,被黑客攻击的对象不一定是代码:技术、身体、材料、情感、生活方式都可以成为这种实验性探究和改造的对象。黑客已经离开了虚拟、数字和代码的领域,进入了现实世界。事实上,在DIY生物学中
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