Özet:

This article discussed the basic argument of the way sociology appeared in the process of social change as an intellectual response to the loss of community connections. The argument is based on the claims that the classical period sociology’s ruling metaphors and viewing styles are derived from conservation. In sociology, this claim is supported by known, bilateral theoretical structures that have been developed to explain the process of social change. The article aims to make a criticism of the nostalgic sociology, with the motivation that the basic assumptions of this binary theoretical structure in sociology are nostalgic. Furthermore, it will be another purpose of the study to make the historical process of Islamism as one of the modern ideologies through nostalgia and utopia a critical reading. The proposal of the article is that either classical sociology, if necessary, Islamism - two issues that seem different from the title - cannot deal with 'now' and, as a solution to 'now', has given similar intellectual reactions at the point of producing the Golden Age speech. The thesis of the study is that, in the face of the sense of cultural alienation and loss in the present, both the effort to idealize the "this past" in classical sociology and the myth of the return home in Islamism, in essence, is determined by the paradigm of modernity of the judge.  Behind the nostalgic paradigm, there is a rebuilt history that is established in the form of a transition from feodalism to capitalism. In this history, the fall of feodalism, the loss of rural community, the loss of personal externalism, and the loss of unregulated society are responded. The classical sociology has also been the legacy that the solution to this historical reconstruction of society has left. The anomaly of the modern world has arisen here with the pathological condition in which the loss of social affiliation connections, along with the transition from the traditional society to the modern society, arises. This pathological state was first diagnosed with nostalgia as a diagnosis of discomfort, seen in Switzerland's paid soldiers who served away from their homes. We know that Johannes Hofer, who has been diagnosed in the future, has not written any prescription for this disease that gives some common symptoms with melancholy. Socioology, which was formed by three different intellectual movements as an intellectual response to the French and Industrial Revolution, which allowed the transformation of the European social structure, has thus taken the change as its focus, and in the advanced names this change has been regarded as “where everything changes at a reversible rate, where it is more unusual, where everything that is solid is evaporated, and where the magic of the world is broken.” He welcomed progress with its modernity, fluent, rational, positive, uncertainty nature, referring to the ideals of lighting. In fact, this blessing, referring to its etymological origin, brought with it the "new" tradition hostility. This sophisticated and complex structure, which is merely a modernity, has pushed some thinkers into a design of an idealized past or future, which is determining the ‘now’. Both of them are moderate. The desire for a home that no longer exists or has never existed makes the nostalgia modern. Nostalgia is old with modernity.   The article referred to the nostalgic paradigm that provides the main metaphors and meta-physics of the classical sociology detailed in Stauth-Turner's Nietzsche's Dance. This paradigm consists of four main components. The first is the history that we can summarize as a breakdown from a golden age in which the world came out of being a home to man as a fall and loss. Since this collapse will continue to intensify in the future, history is a history of sadness and disappointment. An example of such a feeling of sadness in theory of society is Weber's literary sociology. For Weber says that the future is not the light of the summer that awaits us, but the polar night of ice darkness.  The second component of the nostalgic paradigm is the feeling that, along with the process of secularization, integrity and moral certainty are now lost. This nostalgic view, the differentiation and complexity in the social structure, the spread of scientific knowledge, urbanization with increased population, capitalist industrialization, the rationalization of daily life, such a large-scale, so destructive social processes emphasize a very powerful theory of secularization that weakened the holy cube of values covering everything. The process opened the door of a world that was competing and struggling with the announcement of the death of God, and this door was transmitted to a very divine world, according to Weber. It is possible to observe a similar perspective in the classical sociology, which puts the transformation of social structures through professional discrimination on a theoretical basis in the form of mechanical and organic solidarity. Durkheim analyses social change with a binary structure and adapts moral consistency to the pre-changing stage. After the change of communion consciousness generally weakened, moral integrity is now lost.   The third mirror we encounter in the nostalgic paradigm is the loss of individual autonomy and the collapse of real social relations. With the loss of ethical unity, the individual, under the bureaucratic government, has been captured by macro-social processes and institutions. It is inevitable that the individual who loses its autonomy is subject to control. The individual's increasingly exposed to social bureaucratic relationships is conceptualized by the iron cage metafor in Weberci sociology. The promise of the freedom of lighting has resulted in the form of the imprisonment of man in a panoptic society. Therefore, in this component of the nostalgic paradigm, there is a nostalgic insight of the loss of self-being, under the domination of the modern state, in the world of bureaucratic structures. The final component in the nostalgic paradigm is the feeling of loss of simplicity, self-confidence and nature. Here, the individual is not only controlled by macro-social processes, but also on the basis of micro-ethics. Thus, Adorno’s “managed society” or Foucault’s closing vision is understood to prevent the real feelings and enthusiasms of the individual, and it is clear that it is monitored by pre-designed ways of doing something in a world where consumption culture is dominated. In short, the nostalgia metafor suggests that we live in a world where a central state is captured by the administrative rules while losing the individual’s moral certainty and autonomy.  The myth of return to the house, found in a significant part of the text and practices presented in the name of Islamism, has been achieved with a determinist attitude, as in classical sociology. In the nostalgic imagination that those who are unable to cope with now consider a safe port, there is a particular attitude to the determinists and ideologies that simplify and thus destroy the holy. Indeed, the image of a historic, over-social, model that applies to all times is historical, first of all, from the beginning to the end. Therefore, it is largely a manifestation of a certain historical process and the ideological design of society. The authenticity that is now presented as a remedy is possible with an anacronic perspective that idealizes the past, and thus with the deformation of reality.  The truth is very untrue. This kind of authentic speech, produced against the modernity that evaporates everything that is solid, eventually has to put iron cages around it. As a result, the nostalgic speech, which aims to be a remedy for the modern life in which everything changes at a reversible rate, is determined by the modernity paradigm, thanks to its mental characteristic that encompasses the opponent.

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