费赫尔和赫勒在努力破解生命政治的当代政治意义的同时，也致力于在现代性的动态发展框架内定位生命政治。在他们看来，生命政治的基础是一种自我封闭的政治，其根源在于激进主义。当代生命政治的主要代表阿甘本正是以这样的方式，对西方现代性做出激进诊断并提出其弥赛亚式的解放愿景。阿甘本的激进信念可回溯至福柯。在福柯关于抵抗的叙述中即蕴含着激进的维度。受福柯后期思考的启发，瓦特提议通过强调Ｚｏ概念，来综合生命政治与批判理论。但阿甘本和瓦特的探索都没有从根本上超越费赫尔和赫勒的批判，即生命政治把生命的价值置于自由之上，并因此而对现代性的精密钟摆构成威胁

Ferenc Fehér and ágnes Heller attempts to decipher the contemporary political significance of biopolitics while attempting to locate it within the broad framework of the dynamics of modernity. For them, by opting for life against liberty, biopolitics depart from the legacy of modernity. It is based not on dialogical politics but on a ″politics of self enclosure″ derived from radicalism. Based on this radicalism, the major contemporary presentative of biopolitics Giorgio Agamben proposes his radical diagnosis of western modernity and his messianic emancipatory vision. Agamben′s radical belief can be traced to Michel Foucault, though Foucault′s thought is more complex than the romantic dimension of his account of resistance. Inspired by Foucault, Miguel Vatter proposes to reconcile biopolitics and a critical theory by raising the profile of Zo to foster an ″affirmative politics″ of the living. However, neither Agamben nor Vatter overcomes the Budapest school′s initial critique: biopolitics has given priority to the value of life over freedom and therefore threatened the fragile pendulum of modernity.