If Giorgio Agamben's concept of nudity is accurately understood as the opposite of concealment or removal of the veil, then his work Nudities also shows us the truth about inoperability. This philosophy is less interested in the laziness or laziness of humanity than in the continuation of human actions in the politics of the future. Modern politics is largely concerned with the lives of people all over the world. Not just their state of life, but also their ways of living. Privacy is changing radically in a world where a sovereign power can decide its fate by resorting to an exceptional scenario that circumvents the rights of citizens and the laws supposed to enforce these rights. Agamben's political vision focuses on how this happened and possible solutions to adopt the once extreme executive tactic to gain power over one's own life and return to a place where political life does not interfere with natural life. In his work State of Exception, Agamben constructs an understanding of the evasion of laws in cases where it is necessary to maintain legal order, and of the confusing distinction between what should be considered legal and what should be considered as illegal. Moving away from his more religious examples, he is more critical of the state of modern life. Law and the state differ in the sense that the state can manipulate the law to meet its needs for governing a nation. Agamben attempts to theorize how the state of exception can be both within and outside of law when he writes that “the state of exception is not a particular type of law; on the contrary, insofar as it is a suspension of the legal order itself, it defines the concept of a threshold or limit of law” (SoE 4). Its purpose is to emphasize the fact that after a certain point,...... middle of paper ......s. Agamben's state of exception, the difference between the citizen's rights and his life, is decided by the sovereign (the government of a state). The management of "bare life" is at the same time a main objective of the modern state. Agamben states: “Politics is now literally the decision concerning the apolitical (the simple lives of citizens)” (HS 173). His discussion considers modern politics as the development by which the incorporation of the "bare life" of the marginalized into the political order of the citizen, but the means by which the exception, and homo sacer and his "bare life" , become a modern experience. : “The decisive fact is that, parallel to the process by which the exception becomes the rule everywhere, the domain of bare life – which is originally located on the margins of the political order – gradually begins to coincide with the domain politics” (HS 9).