二十世紀初韓國淪為日本殖民地，殖民當局以日本古學派批判朱子學而具獨創性，但朝鮮儒者則缺乏獨創性以貶低朝鮮儒學。韓國學界則以反朱子學來提昇創造力，做為反制救國之道。前者為日本的殖民史觀，後者是韓國為對抗殖民史觀而陷入誤解韓國經學史的泥沼。本文經客觀而深入的分析研究，發現對朱子學批判與否並非關鍵所在，因朝鮮儒者早已在十七世紀的經學研究上，都普遍擁有獨創的經學方法論，乃歸納出「朝鮮儒學創見模式」。此「創見模式」，源於朝鮮儒者查考朱子學，發現朱熹詮釋經書也有相互矛盾處，乃針對矛盾，再三查考思辨印證，最後得出新見解。今日，韓國經學界須走出對抗殖民史觀的束縛，矯正扭曲，建構自我，建立自信，重塑儒學史觀，透過客觀研究，對先儒重新賦與恰如其分的公正評價。

In Korea under Japanese rule, the colonial authorities promoted the School of Ancient Learning with a view to criticizing Zhu Xi studies and disparaging Korean Confucian studies for their lack of originality. Korean scholars responded by asserting that they indeed had made criticisms of Zhu Xi's commentaries. While the Japanese colonial view is biased, the Korean scholars' hasty rebuttal ended up also misinterpreting Confucianism. This paper suggests that a thorough understanding of what can be called Chosŏn methodology in Korea can clarify this situation. This methodology was developed by the Chosŏn Confucianscholars who found contradictions in Zhu Xi's commentaries on the Classics. They therefore studied Zhu Xi's writings closely and offered their own insights. The colonial period is long over, and the present time calls for an objective reappraisal of the Chosŏn study of the Classics.