Even if it all works, it may not be practical or economical to “grow” bodyoids, possibly for many years, until they can be mature enough to be useful for our ends. Each of these questions will require substantial research and time. But we believe this idea is now plausible enough to justify discussing both the technical feasibility and the ethical implications. 

Ethical considerations and societal implications

Bodyoids could address many ethical problems in modern medicine, offering ways to avoid unnecessary pain and suffering. For example, they could offer an ethical alternative to the way we currently use nonhuman animals for research and food, providing meat or other products with no animal suffering or awareness. 

But when we come to human bodyoids, the issues become harder. Many will find the concept grotesque or appalling. And for good reason. We have an innate respect for human life in all its forms. We do not allow broad research on people who no longer have consciousness or, in some cases, never had it. 

At the same time, we know much can be gained from studying the human body. We learn much from the bodies of the dead, which these days are used for teaching and research only with consent. In laboratories, we study cells and tissues that were taken, with consent, from the bodies of the dead and the living.

Recently we have even begun using for experiments the “animated cadavers” of people who have been declared legally dead, who have lost all brain function but whose other organs continue to function with mechanical assistance. Genetically modified pig kidneys have been connected to, or transplanted into, these legally dead but physiologically active cadavers to help researchers determine whether they would work in living people. 

In all these cases, nothing was, legally, a living human being at the time it was used for research. Human bodyoids would also fall into that category. But there are still a number of issues worth considering. The first is consent: The cells used to make bodyoids would have to come from someone, and we’d have to make sure that this someone consented to this particular, likely controversial, use. But perhaps the deepest issue is that bodyoids might diminish the human status of real people who lack consciousness or sentience.

Thus far, we have held to a standard that requires us to treat all humans born alive as people, entitled to life and respect. Would bodyoids—created without pregnancy, parental hopes, or indeed parents—blur that line? Or would we consider a bodyoid a human being, entitled to the same respect? If so, why—just because it looks like us? A sufficiently detailed mannequin can meet that test. Because it looks like us and is alive? Because it is alive and has our DNA? These are questions that will require careful thought. 

A call to action

Until recently, the idea of making something like a bodyoid would have been relegated to the realms of science fiction and philosophical speculation. But now it is at least plausible—and possibly revolutionary. It is time for it to be explored.