Considered to be one of the first science-fiction novels of the modern era, Mary Shelley’s famous novel Frankenstein is, among other literary genres, a modern myth of Biblical proportion; when the central character, Victor Frankenstein, pieces together a dead corpse and, by virtue of his scientific method, successfully creates a living creature, he effectively performs an act of God. But what the mad scientist never expected was that rather than inventing a new breed of human being, he had in fact created a demon so monstrous that he immediately wishes to “extinguish” the life which he had “thoughtlessly bestowed” in the creature. Born without a mother, immediately rejected by its father, hideous in appearance and desperate for a partner, Frankenstein’s creature is a rational, sentient, and intelligent creature who becomes possessed by an “unparalleled malignity and selfishness [and] evil” and whose power for destruction, murder, and vengeance brings Frankenstein to the conclusion that his creature “ought to die.” Mary Shelley’s Frankenstein is thus a precautionary tale that warns us against the quixotism of certain scientific pursuits and technological developments, perhaps none more so than what we are now witnessing with the advent of artificial intelligence (AI) and machine learning technologies. It’s no secret that some technologists are working hard to create what they call Artificial General Intelligence (AGI) - an artificially intelligent computer system that possesses a mind (or psyche) of its own in much the same way that human beings possess minds of their own. In this paper I examine the imminent creation of a new kind of life-form which I will call Frankendroid. Computational in nature, this Frankendroid is very similar to but also strikingly different from Victor Frankenstein’s biological creation, thus raising important philosophical questions: Similar to Frankenstein’s creature, Frankendroid will be born without a mother, but will it recognise its “father”? Can Frankendroid possess maternalist/ paternalistic bonds? If not, then how might Frankendroids relate to human beings? Will they possess the capacity for love? Will they fear death? And how might they develop their own sense of self and self-identity? These questions are critically important to consider in light of the tragedy witnessed in Shelley’s Frankenstein. Exploring these questions prior to the creation of AGI will thereby give us the ability to ask whether or not Frankendroids “ought to live” – lest we find ourselves living in horror and with deep regret like Victor Frankenstein.