While emptiness’ object of negation is inherent existence, the mere idea of it does little to move one along the Buddhist path. Traditionally, the process to develop one’s experiential understanding starts with distinguishing two kinds of objects: the self and phenomena. Of course the self is a phenomenon, but it is one that we are likely to be especially attached to.
Most people experience the phenomenon of the self as inherently existing more vividly than any other. Even the most ardent deconstructionist or social constructionist, when push comes to shove is likely to exhibit behavior indicating she experiences his self as inherently existing.
Indeed, mapping one’s responses to different negative and positive situations would provide a kind of geography of the self imputed as truly and inherently existent. The Fifth Dalai Lama wrote an account of this that I find especially compelling.
A tight, firm mind thinking “I” exists in our mental continuums on all occasions of sleep and waking. However, like a mirror and an image of your face,… when you encounter conditions of happiness and suffering, the mind [misconceiving “I”] manifests very strongly, but on occasions when such conditions are not encountered it is a little unclear…
Therefore, you need a clear notion of pleasure or pain that someone else actually caused you. If not [occurring now], you should recall a former occurrence of such to the point where it appears clearly to you mind. For example, if someone [falsely] accused of being a theif…you could have strong hated for this person….At that time, this “I” which is the object of the accusation of theft and which is held tightly and firmly in the center of the heart, seems even as if it can be seen with the eye and grasped with the hand.
Similarly, if another person caused you to achieve a desired aim and you reflect that such and such help was rendered, the “I” that is the object helped appears vibrantly from the center of the heart. In reliance on you cultivating either of these two modes, the manifest mind thinking “I” causes other coarse thoughts to become dormant. You should allow the consciousness innately conceiving “I” to increase in strength, then analyze the way the mind conceives the “I”. – Fifth Dalai Lama 
For the cyborg, this meditation could be expanded to include the artifacts of technology that she has aggregated into his experience of self. For instance, many people might experience the theft or malicious destruction of their cell phone as an assault. Some may relate to the field of information their communication technology produces as a part of their inherently existing self. So the cyborg may experience data mining and the Boundless Informant program as a personal assault as well.
Indeed this negated inherently existing cyborg is one of the best proofs of the existence of the contingent, functional cyborg.
 Fifth Dalai Lama, Sacred Word of Manjushri. Tanslated by Jeffrey Hopkins, Practice of Emptiness. quoted from Jeffrey Hopkins Tantra Techniques
Related post: Negating Emptiness