This is essentially a capitalist fascination and has resulted in life-preserving structures in civilisation like welfare and health services. But Power’s seemingly democratic interest in Life came at a price, for the mastery of Life also gives the Master the right to demand sacrifices. Capitalism’s interest in Life is generated by its need to maintain a demographic abundance to serve in its work-force. By making Life a priority, capitalism binds Life to its own economic model. Power ensures Life, but only as long as that Life is entwined within its own system. Not only does the service of Life that Power provides ensure survival, it also obliges Life to serve the Master and even die for the System in its wars: patria potestas. Power preserves you and guarantees your safety, but it may also demand the ultimate sacrifice from you if the need should arise.
By looking after the needs of Life, Power has been able to ensure that societies remain democratically docile and this has allowed democracy itself to run its course without threatening Power in any way. Nevertheless, it has also allowed for the potential of real human-progress by promoting Life as a value in itself.
The next great leap in human-progress can only come through a great Life-affirmation, that will, in itself, break the bonds binding Life to Power and to Wealth, in order for Life itself to become the driving motivator for humanity. Life is not Will to Power, Life is the very alternative to Power.
According to Foucault, the modernisation of our Western Society came through a transition in Power’s fascination with Life from life-as-blood to life-as-sex.
A positive future transition would evolve in a way that moves away from life-as-sex into life-as-necessity.
If Power were to make this transition itself, then it could also save itself, but it seems easier to imagine Power being democratically replaced by Life than for it ever to be seduced by Necessity.
 by ‘human-progress’ we mean progress that is made for the benefit of humanity as a whole
 We give Power and Life capital letters to distinguish them from the common definition of those terms: by Power with a capital P we are talking about power as an invisible, but active and ubiquitous force which is firmly tied to the power wielded by all wealth and the organisational structure of the capitalist economy; Life with a capital L differs from the common definition by representing the idea of human life within the framework of the economic system driven by Power.
 See Foucault, HISTORY OF SEXUALITY, Vol. I, p.148.