# Abstract The new mobile wireless computer technologies and social media applications using Web 2.0 platforms have recently received attention from those working in health promotion as a promising new way of achieving their goals of preventing ill-health and promoting healthy behaviours at the population level. There is very little critical examination in this literature of how the use of these digital technologies may affect the targeted groups, in terms of the implications for how individuals experience embodiment, selfhood and social relationships. This article addresses these issues, employing a range of social and cultural theories to do so. It is argued that m-health technologies produce a digital cyborg body. They are able to act not only as prostheses, but also as interpreters of the body. The subject produced through the use of m-health technologies is constructed as both an object of surveillance and persuasion, and as a responsible citizen who is willing and able to act on the health imperatives issuing forth from the technologies and to present their body/self as open to continual measurement and assessment. The implications of this new way of monitoring and regulating health are discussed. # Conclusion To conclude, the new forms of computerised technologies offered by Web 2.0 platforms and mobile wireless devices offer new forms of capacities, embodiment and subjectivities. In a dynamic and constantly shifting process, they configure and reconfigure assemblages of idealised entrepreneurial consumers who are amenable to the monitoring, surveillance and disciplining of their bodies by way of individualised automated messages and the feedback and sharing of biometric data. They also configure the professional figure of the health promoter in a different way. The health promoter becomes an individual who is conducting surveillance in an ever-more refined and diffuse manner on members of the target population, using technologies in unprecedented way. ==Via m-health technologies, the health promoter is able to insert her- or himself even more insistently into the private world of others, accessing them in any location in which their mobile device accompanies them==. A space is opened up here for researchers to identify and explore the experiences of individuals as they take up (or indeed, resist) the potentialities of mobile digital devices and the new social media as they are adopted into the ‘toolbox’ of health promotion. Questions that have yet to be answered include: What are the implications for subjectivities and embodiment in the world of m-health – how are the assemblages of technologies/practices/flesh enacted, re-enacted and lived? What are the political dimensions and power relations inherent in the use of m-health technologies? How will privacy (or loss of privacy) be defined and experienced in the context of these media? What are the implications for how people conduct their everyday lives and intimate relationships? There is much talk in health promotion circles about ‘[[health literacy]]’, or knowledge and understanding about health and preventing ill-health that certain social groups develop. Perhaps it also needs to be acknowledged that ==‘digital literacy’ should become a part of health literacy==, and that indeed, such digital iteracy might include a response on the part of targeted audiences to forms of health promotion messages conveyed via mobile digital devices and social media platforms that is critical and contesting of them. An integral aspect of Web 2.0 technologies is the space they provide for audiences and consumers to engage with each other, to resist attempts to position them in certain ways, to challenge power relations: ==in short, to ‘talk back’ to those who may be attempting to change their behaviours, both individually and collectively.== Will the ‘nagging voices’ of the health-promoting messages automatically issuing forth from a person’s mobile device be eventually ignored by its user? Or will these messages incite even greater feelings of guilt and shame at one’s lack of self-control and self-discipline? Alternatively, will m-health technologies produce a cyborg, post-human self in which the routine collection of data about bodily actions and functions is simply incorporated unproblematically into the user’s sense of selfhood and embodiment? ==How will concepts of ‘health’ itself be shaped and understood in a context in which one’s biometric indicators may be constantly measured, analysed and displayed publicly on Facebook or Twitter==? Will the ‘objective’ measurements offered by mobile devices take precedence over the ‘subjective’ assessments offered by the senses of the fleshly body? Addressing these questions, and many more, offers a rich seam of enquiry for social researchers and theorists interested in exploring the implications of the emergence of m-health.