Hardt and Negri end the section of biopower in the society of control on a flourish. They say:
"From this point of view, the biopolitical context of the new paradigm is completely central to our analysis. This is what presents power with an alternative, not only between obedience and disobedience, or between formal political participation and refusal, but also along the entire range of life and death, wealth and poverty, production and social reproduction, and so forth. Given the great difficulties the new notion of right has in representing this dimension of the power of Empire, and given its inability to touch biopower concretely in all its material aspects, imperial right can at best only partially represent the underlying design of the new constitution of world order, and cannot really grasp the motor that sets it in motion. Our analysis must focus its attention rather on the productive dimension of biopower."
And this is what we find in the next section on the production of life. They say that even though Foucault had powerfully grasped the biopolitical horizon of society and defined it as a field of immanence he never:
"... succeeded in pulling his thought away from that structuralist epistemology that guided his research from the beginning. By structuralist epistemology here we mean the reinvention of a functionalist analysis in the realm of the human sciences, a method that effectively sacrifices the dynamic of the system, the creative temporality of its movements, and the ontological substance of cultural and social reproduction....In fact, if at this point we were to ask Foucault who or what drives the system, or rather, who is the "bios," his response would be ineffable, or nothing at all. What Foucault fails to grasp finally are the real dynamics of production in biopolitical society."