<의산문답(醫山問答)>의 장소와 인물 재론

Abstract

This article is a reinterpretation of the places and characters of Hong Dae-yong's work <Uisan-mundap>. First, I looked around again the places. I have noticed that I can grasp the true meaning of "Yo-ya(Liao-dong plain)" as a place of text as well as "Uimuryeo-san". Yo-ya" is a place where it becomes a practical basis for various logic that is discussed in texts, especially "Jiwon-seol(the theory is that the Earth is round)", and "Muhan-Uju-seol(the theory is that universe is infinite)". Hong Dae-yong reflected a lot of "Jiwon-seol" which he experienced as he passed through "Yo-ya" in the <Uisan-mundap>. From this point of view, the places of the <Uisan-mundap> are "Uimuryeo-san" and "Yo-ya". And the meaning of the place was not only the boundary of Huai, but also more prominent as a vast uninhabited place. Next, I studied the characters. You can see very multifaceted figures from "Heo-ja" and "Shil-ong". The appearance of Hong Dae-yong, who is a traveler, is partly reflected in "Heo-ja". It also shows the general image of a confucian scholar of the Joseon Dynasty. "Shil-ong" also reflects the shape of Hong Dae-yong, but the image of old himself, who realized the great truth, is projected here. However, it can be inferred that the self-consciousness of Hong Dae-yong's social existence is reflected in a bizarre appearance of "Shil-ong". Not only that, but also a part of the image of the three confucian scholars, whom he met in China. In the full-scale dialogue, "Heo-ja" and "Shil-ong" are also highly abstracted. In the dialogue leading to "Inmul-gyun", "Jiwon-seol", "Jijeon-seol(heliocentric theory)", and "Muhan-Uju-seol", "Shil-ong" is portrayed as a representative of "Mul(物)", and "Heo-ja" plays the role of a representative of human.