| Michel Foucault's critique of bio-power along with his intellectual theoretical works have created an atmosphere of play where theory picks up where he left off in his critique of the proliferation of bio-power. This fascination with bio-power adapts to critiques of sex and sexuality, politics, torture, war and banal concepts of external life while neutralizing another concept of life besides bios, namely zoe. Critical theorist and philosopher, Giorgio Agamben's Homo Sacer is one work where sovereign power is contrasted with homo sacer, particularly against zoe (bare life). Picking up where Foucault left off of the critique and fascination with bio-power, bios, Agamben uses homo sacer, as an illustration of sovereign power during WWII and holocaust victims. What is lost in Agamben's work, along with the works of Roberto Esposito and Michel Foucault, is the Spiritual distinction of zoe. New Testament texts along with early Christian writings and historical events, develop a sharp distinction of zoe as related to the Spirit-filled life and eternal life. This research teases these distinctions from New Testament texts, early Christian writings and the event of Constantine to understanding the distinctions in the late modern era in context with the theological Renewal movement. Engaging a renewing zoe, a Spirit filled life, within theoretical and theo-philosophical concepts is more than a change of words and language to suit a bio-power paradigm. Renewing zoe encompasses an event, a prophetic and poetic event, where zoe illuminates creation and bio-power. |
