Sara Brill uses the dynamics of shared living (suzên) to display the continuity in Aristotle’s thinking between life (zôê) and the human possibilities for living well or failing to do so. She conceives this approach in opposition to those who sharply distinguish the animal from the human, and she endeavors to reveal that human sociality amounts to an intensification of animal forms rather than a sharp break from them. Reading Aristotle this way, she says, requires us to engage with “the ancient sources of some of the most vital concepts of contemporary critical theory” (3). Against Giorgio Agamben’s opposition between bare life and political power, Brill reads Aristotle as understanding life as “an especially clear expression of power” (4) because soul stands to body as ruling to ruled (archon, archomenon). Whereas Aristotle tends to distinguish between legitimate authority and simple dominance or control (kratos), Brill tends to speak generally of power, and politics emerges in Aristotle’s view (and Plato’s) as the power to generate life both in the sense of zôê and in the sense of bios (manner of life). Humans actualize their capacity for shared life sometimes well but often badly, and Brill details the fragility and the pathologies of human shared life against a zoological background to bring out Aristotle’s “alienated stance toward human natality” (6), that is, toward our birth under conditions beyond our control. Aristotle, she argues, comes to see the primary task of politics as the management of the human generation of life (6, 198).