Secondly, the article debates the intolerant attitude of proponents of an orderly society towards strangers by following Bauman’s sociology of the stranger and Jacques Derrida’s writings on the ethical dimension of hospitality. Article argues that ambivalence is integral to the very fabrics of our society and it strongly condemns that creation of orderliness leads to more uncertainty. Anyone who is out of the boundaries of already existing social strata, in authors’ opinion, is considered as an alien and therefore a threat to a well-ordered society. The article, very vividly, recalls the precarious situation in which a stranger standing right at the threshold between the two worlds is considered inimical to the order and therefore ignored. Jews, for example, became the perfect strangers in England, Germany, and France where they were not considered foreigners either. As a result of their abilities to cloud the boundaries by being both an insider and an outsider, ambivalence was produced. Similar to post modern Jews, the ‘Vagabond’ today embodies that class of people who are being denied access to society because they are different. These people, including poor humans such as unemployed people, beggars, illegal immigrants, refugees, welfare dependants, homeless and minorities, because of their peculiarities have been disowned by the society’s will-order proponents.
其次，本文讨论有序社会的支持者的不宽容的态度对待陌生人跟随鲍曼的陌生人和贾可德里达的著作，热情好客的伦理维度的社会学。文章认为，矛盾是我们社会的织物组成，强烈谴责，创作性导致了更多的不确定性。任何人谁是从已经存在的社会阶层的边界，在作者看来，作为一个外国人，因此一个有序的社会的一种威胁。非常生动的文章，回忆，不稳定的情况，在两个世界之间的门槛，一个陌生人站在被视的秩序，因此忽视。犹太人，例如，成为英国，德国和法国的完美的陌生人，他们不被认为是外国人。由于他们的能力，云的边界既是一个局内人和局外人，产生了矛盾。类似于后现代的犹太人，“流浪汉”的今天，体现了人被拒绝进入社会，因为他们是不同的类。这些人，包括贫穷的人如失业的人，乞丐，非法移民，难民，福利的家属，无家可归者和少数民族，因为他们的特殊性已否认社会将订单的支持者。
