Ancient Greek zoe and bios have distinct semantic definitions
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Scholarly sources on Ancient Greek political thought and posthumanism recognize zoe and bios as distinct terms, with zoe representing unqualified or common biological life and bios referring to a specific form or way of living.
In this article, bio-art is analyzed in the framework of critical posthumanism, a specific feature of which is anti-anthropocentrism. Posthumanist theories predetermine the relationship of a modern person with himself, the world around him, and nonhuman agents. In this regard, the scope of the concepts of bios and zoe is being reconsidered, as long as they specify the difference between human and non-human life. Posthumanism is based on the idea of a broader understanding of zoe as the common basis of all life forms, including bios. Bio-art is genetically linked to posthumanism. The latest discoveries in biology have mainstreamed posthumanism issues and inspired the emergence of this art form. But more often than not, bios and zoe act as opposites in bio-art, since bio-art uses life and its various forms as media. Technological innovations allow artists to create new forms of life or to manipulate existing ones. The interrelation of these two terms (bios and zoe) is employed as the key criterion to confirm or refute the assumption that bio-art is associated with the ideas of posthumanism by analyzing some widely known works of bio-art. Keywords: bio-art, posthumanism, transhumanism, bios, zoe
... different Greek words referring to life : zôê and bios . Basing his argument on this linguistic fact Agamben develops his idea of inclusive exclusion in which zôê ( unqualified life shared by all living beings ) is included in bios ( a ...
This book explores the origins of western biopolitics in ancient Greek political thought. Ojakangas’s argues that the conception of politics as the regulation of the quantity and quality of population in the name of the security and happiness of the state and its inhabitants is as old as the western political thought itself: the politico-philosophical categories of classical thought, particularly those of Plato and Aristotle, were already biopolitical categories. In their books on politics, Plato and Aristotle do not only deal with all the central topics of biopolitics from the political point of view, but for them these topics are the very keystone of politics and the art of government. Yet although the Western understanding of politics was already biopolitical in classical Greece, the bo
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