Is the “bio” of biopolitics precisely bios in the Agambenian sense? The common reading (at least as far as I can tell) would align it more with zoè — and one could even read the Agamben of Homo Sacer in that way. If we take The Use of Bodies as our guide, though, it could seem that the problem with biopolitics is that it attempts to establish a bios by presupposing and excluding zoè.
After all, what could a political order do with zoè (taken in itself) other than presuppose it? I don’t think anyone thinks modern society has become or even could become a totalitarian baby-making machine. What it has become is an ever more fine-grained system for the production of what we might call life styles — which is to say, the realm of bios. The political order isn’t “making us live” in the sense of literally forcing us to stay alive, but it is constantly trying to make us live in certain ways.
The examples in the end of Homo Sacer are somewhat misleading if we don’t have a handle on this. For instance, putting someone on life support may look like a way of forcing them to live — and certainly it seems that way to many people (myself included). From the perspective of this analysis, though, the problem is that it is treating a raw fact of zoè — the moment of death, which has traditionally been radically beyond human control — as though it were a factor in bios. It includes the moment of death itself in the range of quality-of-life factors that the savvy biopolitical subject can shape according to his or her preferences. Similarly, Nazi eugenics treat the raw fact of ethnic or “racial” heritage as something that can be consciously cultivated — converting zoè into bios (and thereby accelerating the production of “bare life” as that third category that doesn’t fit into the system).