이 글의 목적은 서구와 동아시아의 법률 개념 및 제도 간 차이와 유사성이 병존한다는 전제하에 특히 후자에 기초하여 이해조 신소설에 나타난 ‘밝은 세상의 법률’에 관한 다양한 문화적 표현들이 일부 전시대의 그것을 계승한 측면이 있다는 것을 규명하는 데 있다. 서구와 동아시아의 형사 제도에는 역사적으로 법문의 관철을 통해 사실을 문자적으로 복원하고 판결하는 불편부당성에 대한 신뢰가 존재했다. 조선에서 와사옥안의 검험관에 의해 주도되는 사실 복원의 문체는 리얼리즘의 선행형태로서 작용한 측면이 있다. 서구 법제의 도입을 표방한 이해조 신소설의 ‘밝은 세상의 법률’의 실질적인 작동은 그러나 조선후기에 광범위하게 작동한 형정 제도의 유산이 일부 예기치 않게 회귀한 측면도 있다. 그것은 과거 공권력과 일치된 적이 있었던 서술자의 지위가 신소설에 있어서도 모든 현상을 보고 들으며 경험하고 해석하여 논평하는 중심으로서의 권위를 갖는 모습으로 관철되었다. 또한 검사를 연상시키는 서술자의 위치에 몰입하거나 스스로를 일치시킬 수 있었던 독자는 국권상실을 전후한 시기에 미디어를 통해 중개되고 있었던 세간의 지옥도로부터 거리를 두고 있다거나 안전한 위치에 머물고 있다는 안도감을 확보할 수 있었다. 그것이 신소설이라는 허구적 서사물의 형식에 대한 몰입을 통해서만 가능했다는 것은 역설적이었다.

The purpose of this article is based on the assumption that the similarities or differ-ences between legal concepts and institutions in the West and East Asia coexist, and in particular, various cultural expressions related to the “Law of the Enlightenment World” And that there is. In the Western and East Asian criminal systems, there was a trust in the unfairness of restoring and judging the facts literally through the passage of the law. The style of the fact restoration, which is led by the coroner in Wa-Sa-Ok-An serves as a preliminary form of realism. The actual operation of the “Law of the Enlightenment World” of Yi Hae-Jo’s Sin-so-seol, by the introduction of the Western legal system, however, has also unexpectedly returned to the legacy of the system of criminal law, which operated extensively in the late Joseon Dynasty. It is understood that the status of the narrator who had been in agreement with the past public power was carried on in the Sin-so-seol as a center of authority to see, hear, experience, interpret and comment on all phenomena. In addition, readers who were able to immerse themselves in the position of the narrator who reminded prosecutor, or to coincide themselves with each other would be relieved that they were away from the harsh environment that had been mediated through the media in the Japanese annexation of Korea or that they were staying in a safe position. It was only possible through the immersion of the fictional form of the Sin-so-seol.

The purpose of this article is based on the assumption that the similarities or differ-ences between legal concepts and institutions in the West and East Asia coexist, and in particular, various cultural expressions related to the “Law of the Enlightenment World” And that there is. In the Western and East Asian criminal systems, there was a trust in the unfairness of restoring and judging the facts literally through the passage of the law. The style of the fact restoration, which is led by the coroner in Wa-Sa-Ok-An serves as a preliminary form of realism. The actual operation of the “Law of the Enlightenment World” of Yi Hae-Jo’s Sin-so-seol, by the introduction of the Western legal system, however, has also unexpectedly returned to the legacy of the system of criminal law, which operated extensively in the late Joseon Dynasty. It is understood that the status of the narrator who had been in agreement with the past public power was carried on in the Sin-so-seol as a center of authority to see, hear, experience, interpret and comment on all phenomena. In addition, readers who were able to immerse themselves in the position of the narrator who reminded prosecutor, or to coincide themselves with each other would be relieved that they were away from the harsh environment that had been mediated through the media in the Japanese annexation of Korea or that they were staying in a safe position. It was only possible through the immersion of the fictional form of the Sin-so-seol.

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Soseol(小說), Empirical Fact, Reality, Law, Trial, Court, the Judiciary, Wa-sa-ok-an, Yi Hae Jo, Gu-ma-gum, Gu-ui-san