In the early Republican era, Chinese intellectuals launched a fervent critique of Confusion ritual-ethical teachings (lijiao). Chen Duxiu and Liang Shuming embodied two distinct stances—the “vanguard” and the “contemplator ”—in their resistance to lijiao. While both explicitly opposed lijiao and, to varying degrees, acknowledged the value of Confucianism, they diverged in their conceptualizations of lijiao itself. Their disagreements centered on three key issues: whether the “Three Cardinal Guides” (sangang) originated from Confucius, whether lijiao was synonymous with feudal ethics, and whether the spirit of lijiao could adapt to modern life.These contrasting perspectives stemmed from their differing nationalist orientations—Chen prioritized political modernization, while Liang emphasized cultural preservation. Chen Duxiu, envisioning China's transformation into a modern political state, drew upon Western civilization and pursued a path from political critique to societal reform, directing his opposition not only at lijiao but ultimately at Confucian culture as a whole. In contrast, Liang Shuming, concerned with safeguarding indigenous traditions, relied on his theory of cultural evolution, proceeding from cultural idealism to social praxis. His critique of lijiao targeted cultural rigidity, aiming instead at cultural reconstruction. Despite their differences, both approaches responded to China's transition from tradition to modernity, offering intellectual space for the modern reinterpretation of ritualistic ethics. Their debates provide valuable insights for contemporary cultural development and educational reform.